The Philippine Islands, 1493-1803;

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THE PHILIPPINE ISLANDS

1493-1898

The PHILIPPINE
ISLANDS 1493-1898

Explorations by Early Navigators, Descriptions of the
Islands and their Peoples, their History and Records of
the Catholic Missions, as related in contemporaneous
Books and Manuscripts, showing the Political, Eco-
nomic, Commercial and Religious Conditions of those
Islands from their earliest relations with European
Nations to the close of the Nineteenth Century

TRANSLATED FROM THE ORIGINALS

Edited and annotated by Emma Helen Blair and
James Alexander Robertson, with historical intro-
duction and additional notes by Edward Gaylord
Bourne. With maps, portraits and other illustrations

Volume XXVIII— 1 637-1 638

The Arthur H. Clark Company
Cleveland, Ohio
MCMV

COPYRIGHT I905

THE ARTHUR H. CLARK COMPANY

ALL RIGHTS RESERVED

CONTENTS OF VOLUME XXVIII

Preface. . .9

Documents of 1637-38

Remonstrance of Augustinians against the
alternative Juan Ramirez, O.S.A., and
others; Manila, September 9, 10, 1637. 21

Corcuera's campaign in Jolo. Juan de Ba-
rrios, S. J.; Jolo, March-April, 1638- . 41
Appendix: Religious conditions in the Philip-
pines during the Spanish regime

Laws regarding religious in the Philip-
pines. Felipe II, Felipe III, Felipe IV;
1 585- 1 640. [From Recopilacion de las
leyes de Indias.] 67

Jesuit missions in 1656. Francisco Colin;
Madrid, 1663. [From his Labor evan-
gelicaJ] . 78

The religious estate in the Philippines.
Juan Francisco de San Antonio, O.S.F.;
Manila, 1738. [From his Chronicas."] 104

Religious condition of the islands. Juan J.
Delgado, S.J.; 1751-54. [From his His-
toria general.] 163

Ecclesiastical survey of the Philippines.
Guillaume le Gentil; Paris, 1781. [From
his Voyages dans les mers de VIndeJ] . 192

165257

6 THE PHILIPPINE ISLANDS [Vol. 28

Character and influence of the friars, Sini-
baldo de Mas; Madrid, 1843. [From his
Informed] 226

The ecclesiastical system in the Philippines.
Manuel Buzeta, O.S.A., and Felipe Bra-
vo, O.S.A.; Madrid, 1850. [From their
Diccionario de las Islas FilipinasJ] . 266

Character and influence of the friars. Feo-
dor Jagor; Berlin, 1873. [From his
Reisen in den Philippinen.] . . 290

The Augustinian Recollects in the Philip-
pines. [From Provincia de San Nicolas
de Tolentino de Agustinos descalzos
(Manila, 1879).] • • • • • 3 00

Present condition of the Catholic religion
in Filipinas. Jose Algue, S.J., and oth-
ers; Washington, 1900. [From A re h 1-.
pielago filipino.~\ ..... 349
Bibliographical Data. . '. . . 369

ILLUSTRATIONS

Title-page of Labor evangelica } by Francisco
Colin (Madrid, 1663) J photographic fac-
simile from copy in library of Edward E.
Ayer, Chicago. . . . . . -79

Title-page of vol. i of San Antonio's Chronicas
de la apostolica provincia de S. Gregorio
(Manila, 1738) ; photographic facsimile from
copy in Harvard University Library. . .105

View at Naga, Cebii; from photograph pro-
cured in Madrid. . . . .155

Title-page of Le Gentil's Voyages dans les mers
de rinde (Paris, 1781); photographic fac-
simile of copy in library of Wisconsin His-
torical Society 193

PREFACE

The present volume is, with the exception of one
document, devoted to the religious and ecclesiastical
affairs of the Philippines - mainly in extracts from
standard authorities on the religious history of the
islands, combined in an appendix. Beginning with
the laws which concern missionaries to the Philip-
pines (1585- 1640), we present accounts of the eccle-
siastical machinery of that colony, the status of the
various religious orders, the missions conducted by
them, and other valuable information - showing the
religious condition of the islands at various times,
from 1656 to 1899. These are obtained from Jesuit,
Augustinian, Franciscan, and Recollect chronicles,
and from secular sources - the French scientist Le
Gentil, the Spanish official Mas, and the German
traveler Jagor - thus enabling the student to consider
the subject impartially as well as intelligently.

Only two documents appear here in the usual
chronological sequence; they belong to the years
r 637~38. The officials of the Augustinian order in
the islands inform the king (September 9, 10, 1637)
that the archbishop is making trouble for them over
the question of the " alternativa " in appointments to
offices within the order; and ask the king not to
believe all the reports that may reach him about this

IO THE PHILIPPINE ISLANDS [Vol. 28

matter. They add a memorial on the difficulties
which Gregory XV's decree establishing that alter-
nativa have caused in the Philippines; and relate
their action in regard to the faction in their order
who insist that an insignificant minority shall have
equal rights to offices with the better-qualified ma-
jority.

The Jesuit Juan de Barrios, who accompanied
Corcuera in his expedition against Jolo, relates
(March- April, 1638) the events of that campaign
in letters to Manila. The Spaniards are repulsed
several times in attacking the Moro stronghold, and
one of their divisions is surprised by the enemy with
considerable loss to the Spaniards. Corcuera then
surrounds the hill with troops and fortifications, and
begins a regular siege of the Moro fort; various
incidents of this siege are narrated. On the day after
Easter the Moros, starved and sick, send Corcuera
proposals for surrender; and finally they abandon
their stronghold, and take flight, leaving the Span-
iards in possession of all their property as well as the
fort. A letter from Zamboanga (perhaps by Ba-
rrios) adds further particulars of the surrender and
flight of the Joloans, the mortality among the Span-
iards, the garrison left there by Corcuera, etc.

Taking up the general religious status of the
islands, we select from the Recopilacion de las leyes
de Indias, lib. i, tit. xiv, the laws that especially
concern the religious in the Philippines, dated from
1585 to 1640. These persons may not go to China
or other countries, or return to Spain or Mexico,
without special permission from the civil and eccle-
siastical authorities. Carmelites may go to the
islands from Mexico. The missions must be so

1637-1638] PREFACE II

assigned that each order has its own territory, sepa-
rate from the others. The usual supplies shall be
given to such religious as obtain permission to enter
China and Japan; and all royal officials are directed
to aid the fathers in their journeys, and not to hinder
them. Religious who lead scandalous lives, or have
been expelled from their orders, may not remain in
Filipinas. The papal decrees de alternativa are to
be enforced in the Indias. The restrictions imposed
on religious going to the Japan missions are re-
moved; all orders may go, but are charged to set an
example of harmony and fraternal behavior. The
missionaries are forbidden to engage in commerce
or other business; the field shall be suitably divided
among the various orders ; and any bishops who may
be appointed in Japan shall be suffragan to the see
of Manila. Clerics from Eastern India are not to
be allowed to perform priestly functions in Fili-
pinas, or even to enter the islands. The proceeds
resulting from the sale of the bulls of the Crusade
must be placed in the royal treasury, and not used in
trade by the treasurers of the Crusade.

The Jesuit Colin places at the end of his Labor
evangelica (Madrid, 1663) a statement - prepared,
he says, in accordance with a command from the
king - of the number of missions, houses, and labor-
ers supported by that order in the Philippines, a
survey of its field and labors in the year 1656. He
describes the scope, functions, and resources of the
colleges in Manila; the missions near that city; and,
in their order, the residences and missions main-
tained by the Society in the respective islands.

An interesting account of the religious estate in
the islands about 1735 * s furnished by the Franciscan

12 THE PHILIPPINE ISLANDS [Vol. 28

writer Juan Francisco de San Antonio. Beginning
with the cathedral of Manila, he sketches its history
from its earliest foundation, and describes its build-
ing and service, with the salaries of its ecclesiastics;
and adds biographical sketches (here omitted) of the
archbishops down to his time, and the extent of their
jurisdiction. Then follow accounts, both historical
and descriptive, of the ecclesiastical tribunals,
churches, colleges, and charitable institutions - espe-
cially of San Phelipe college and La Misericordia.
San Antonio enumerates the curacies in the arch-
bishopric, and the convents and missions of the calced
Augustinians. He then describes the educational
work of the Jesuits, giving a history of their colleges
of San Ignacio and San Jose, and enumerates their
houses and missions; another sketch furnishes sim-
ilar information regarding the Dominicans, who
have especial charge of the Chinese residing in
Luzon. Like accounts are given of the Recollects,
of the hospital brethren of St. John of God, and of
the author's own order, the discalced Franciscans.
On the same plan, he surveys the religious estate in
all the bishoprics suffragan to Manila; and, finally,
computes the numbers of the Christian native popu-
lation in the islands.

Another survey of religious matters in the islands
is furnished (about 175 1) by the Jesuit Juan J.
Delgado. He enumerates the ministries of souls in
methodical order, beginning with those held by the
secular clergy in each diocese - in all, fifty-three.
Those of the calced Augustinians are noted ia the
same manner; then those of the Franciscans, Jesuits,
Dominicans, and Augustinian Recollects; and the
convents and hospitals of the hospital order of St.

1637-1638] PREFACE 13

John of God. Among these are also mentioned the
schools and colleges, and the hospitals, conducted by
the orders. Delgado states that the Christian popu-
lation of the islands actually numbers over 900,000
persons; adding to this the children under seven
years of age, who are not enumerated by the mission-
aries, he estimates that it must exceed a million of
souls. He enumerates the numbers of villages and
of their inhabitants who are in charge of each of the
respective orders. He estimates the number of trib-
utes paid annually by the natives at a quarter of a
million, and describes the requirements and mode of
payment, and the allotments made from the tributes
for the support of religious instruction. He then
relates in detail the number and remuneration of all
ecclesiastical offices, from bishop to cura. Delgado
then describes the ecclesiastical tribunals of the
islands, the organization and good work of La
Misericordia, and other charitable institutions in
Manila, with the royal chapel, hospital, and college.
The French scientist Le Gentil describes (from
observations made during 1766-68) the religious
conditions in the islands. He enumerates the bene-
fices connected with Manila cathedral, and the
salaries and duties of their incumbents; and the
ecclesiastical tribunals in that city -those of the
archbishop, the Inquisition, and the Crusade. Then
he relates interesting details about the churches, con-
vents, schools, and other institutions. Among these
are the royal chapel, the seminary of San Felipe, the
seminary of Santa Isabela, the confraternity * of La
Misericordia, the universities, and the hospitals. Le
Gentil describes the ecclesiastical machinery of the
suffragan dioceses, and the convents therein -all

1 4 THE PHILIPPINE ISLANDS [Vol. 28

more extensive and costly than the population and
wealth of the country justify. The rest of his account
is devoted to " the power and influence enjoyed by
the religious in the Philippines." He says : " Mas-
ters of the provinces, they govern there, as one might
say, as sovereigns ; they are so absolute that no Span-
iard dares go to establish himself there. . . .
They are more absolute in the Philippines than is the
king himself." They ignore the royal decrees that
the Indian children must be taught the Castilian lan-
guage ; thus the friars keep the Indians in bondage,
and prevent the Spaniards from knowing the real
state of affairs in the provinces. They have refused
to allow the visitations of the archbishops - a matter
explained at considerable length by the writer. The
natives sometimes revolt, and then the friars cannot
influence them, but troops must be sent to punish the
rebels. Le Gentil also relates the manner in which
the friars punish the natives for not attending mass,
by flogging them - not only men, but women, and
that in public. !

Sinibaldo de Mas, a Spanish official who spent
some time at Manila, gives in his Informe (Madrid,
1843) a chapter regarding the ! character and in-
fluence of the friars -partly from his own observa-
tions, partly cited from Comyn's Estado de las Is las
Filipinas en l8lO, a valuable work, published at
Madrid in 1820. He relates the difficulties encoun-
tered in the attempts so often made to subject the
friars to the diocesan visit. This has been at last
accomplished, but, according to Mas, with resulting
lower standards of morality among the curas. He
cites various decrees and instances connected with
the controversies between the friars and the authori-

163 7-1638] PREFACE 1 5

ties, civil and religious; and then long extracts from
Comyn, which show the great extent of the priestly
influence, and the causes therefor. Comyn regards
the priests as the real conquerors of the islands, and
as the most potent factor in their present government
- at least, outside of Manila. He shows how inade-
quate is the power of the civil government, apart
from priestly influence; recounts the beneficial
achievements of the missionaries among the Indians ;
and deprecates the recent attempts to restrict their
authority. Mas approves Comyn's views, and pro-
ceeds to defend the friars against the various charges
which have been brought against them. In support
of his own opinions, he also cites Fray Manuel del
Rio ; and he himself praises the public spirit, disin-
terestedness, and devotion to the interests of the In-
dians, displayed by the curas, many of whom are
friars. He argues that they even show too much
patience and lenity toward the natives, who are lazy
and indolent in the extreme ; and it has been a great
mistake to forbid the priests to administer corporal
punishment to delinquent natives. Mas is surprised
at the lack of religious in the islands, while in Spain
there is an oversupply and the livings are much
poorer than in the Philippines. He enumerates the
various dioceses, and the number of curacies in each,
whether filled by regulars or seculars; and concludes
with an extract from the Jesuit writer Murillo
Velarde, on the duties of the parish priest who min-
isters to the Indians.

A survey of the ecclesiastical system is presented
(1850) in the Diccionario de las Islas Filipinas of
the Augustinians Manuel Buzeta and Felipe Bravo.
As in preceding writings of this sort, the different

1 6 THE PHILXPFI&E ISLANDS [Vol. 28

sees are separately described - in each being enumer-
ated the territories of its jurisdiction, and its mode
of government and ecclesiastical courts ; the number
of curacies in it, and how served ; and the number of
other ecclesiastical officials, with professors, semi-
narists, etc. In the account of Cebu is inserted a
letter (1831) from the bishop of that diocese, ap-
pealing for its division into two.

The German traveler Feodor Jagor presents
(1873) an interesting view of the character and
influence of the friars. He praises their kindly and
hospitable treatment of strangers, and the ability and
knowledge that they often display; and defends those
whom he has known (mainly the Spaniards) from
the charge of licentiousness. He discusses the rela-
tions between the curas and civil alcaldes - the for-
mer being often the protectors of the Indians against
the latter.

A survey of the field and labors of the Augustinian
Recollects is obtained from Provincia de San Nicolas
de Tolentino de Agustinos descalzos (Manila, 1879)
- presented partly in translation, partly in synopsis.
In it are enumerated the missions in charge of that
order, with the number of souls in each; frequently
occurs an historical account of a mission's founda-
tion and growth, and biographical mention of espe-
cially notable missionaries - including those who in
early days were martyrs in Calamianes and Min-
danao. It ends with tables showing the numbers of
tributes, souls, and ministers in the Recollect prov-
inces, at various times.

A sketch of the religious condition in the islands
in 1896-98 is furnished by Jose Algue and other
Jesuit fathers of Manila in their compendious work,

1637-1638] PREFACE 17

Archipielago filipino (Washington, 1900). Sta-
tistics showing the growth of the Christianized native
population from 1735 to 1898 are compiled from
various sources -a remarkable increase, which the
editors ascribe mainly to missionary labors. Then
the various sees are enumerated, with their bishops,
cathedrals, courts, seminaries, and priests; and the
various houses, colleges, and other institutions pos-
sessed by the respective religious orders in the islands,
besides the colleges of each in Spain. Considerable
space is devoted to a characterization of the religious
spirit that prevails among the Filipinos; and to the
conclusion that general freedom of worship in that
archipelago " would be a fatal measure to any gov-
ernment that rules the destinies of Filipinas," and
might result in a politico-religious war. The Ameri-
can government is therefore warned not to allow such
freedom in the islands.

The Editors
July, 1905.

DOCUMENTS OF 1637-1638

Remonstrance of Augustinians against the alterna-
tiva. Juan Ramirez, O.S.A., and others; Septem-
ber 9, jo, 1637.

Corcuera's campaign in Jolo. Juan de Barrios, SJ. ;
March-April^ 1638.

Sources: The first of these documents is obtained from a
MS. in the Archivo general de Indias, Sevilla; the second, from
one in the Academia Real de la Historia, Madrid.

Translations: The first document is translated by Emma
Helen Blair (except the Latin part, by Rev. T. C. Middleton,
O.S.A.) ; the second, by James A. Robertson.

REMONSTRANCE OF AUGUSTINIANS
AGAINST THE ALTERNATIVA

Sire:

In fulfilment of your Majesty's commands and of
the obligation that rests upon us as your Majesty's
loyal vassals and humble chaplains, we have every
year rendered account to your Majesty of the prog-
ress made by this province of Philipinas of our
father St. Augustine; and [have told you] how the
religious of the province - whom your Majesty has
sent to these regions, at the cost of his royal estate,
for the conversion of these peoples and the direction
of those who are converted - are and have been
occupied, with the utmost solicitude, in fulfilling
their obligations and your Majesty's command by
gathering rich fruits, both spiritual and temporal.

It is now eight years, 1 Sire, since this province
received a brief from his Holiness Gregory Fifteenth
of blessed memory, that was obtained improperly,
through the efforts of the religious who are in this
province who are born in these regions. In it his
Holiness ordained that all the elections among the
said religious, from that of provincial to that of the
most petty official, should be shared between the

1 As Gregory died in 1623, the despatch of this letter must have
been long delayed at Rome or en route.

22 THE PHILIPPINE ISLANDS [Vol. 28

religious of these regions and those who have come
from Espaiia at your Majesty's cost. The execution
of this decree was impossible, because the number
of the said religious who were born in these regions
was much less than that of the offices which, it was
ordained, must be conferred upon them. On this
account, appeal was made to his Holiness, who was
more clearly informed [about the matter]. Never-
theless, these letters have caused great commotions
in the order itself and in the community; for many
persons in the colony, on account of being kindred of
the religious of this country, and many others who,
like those religious, were born here, have taken up
the cause as their own - thinking that they are thus
defending their native land. This is a difficulty that
may give rise to many others; and these provinces
have during all this time suffered many anxieties and
losses, as will appear from the reports which we are
sending to your Majesty with this letter. This year
it pleased our Lord that another brief should come,
from his Holiness Urban Eighth, which revoked
the former brief of Gregory Fifteenth. It was sent
to the archbishop of this city of Manila, so that he
might - as the truth of the allegations made in Rome
by the father-general of our holy order was evident
- annul the former brief, and leave the elections of
this province in the liberty which our constitutions
provide, without any discrimination between nation-
alities. We gave many thanks to our Lord for the
favor that He had granted us; for, with this second
brief, we promised ourselves the peace and quiet that
are necessary in order that we all may more freely
occupy ourselves in our Lord's service, and in ful-
filling the purpose for which your Majesty was

1637-1638] REMONSTRANCE OF AUGUSTINIANS 23

pleased to send us to these lands. But such was not
the case; for the archbishop was angry (according
to what we can understand of the matter) because
in the former year of 35 we followed the cathedral
church, during his absence, in the observance of an
interdict which he had laid on this city - a proceed-
ing which he greatly resented because, he said when
he returned to this city, the interdict had not been
raised by his order or with his consent. Now, as
this business has come into his hands, he is giving us
many opportunities for gaining merits ; and although
the narration made in the brief is so accurate and
truthful that there is nothing more evident, he has
displayed his cognizance of it by reducing it to the
terms of an ordinary litigation, and has made plain
his intention, which is to exceed the commission that
his Holiness gives him in the brief -to the very
considerate prejudice and injury of this province and
of the observance of our holy constitutions. By his
conduct the opposition that we have thus far suf-
fered from lay persons born in these regions has been
continually stimulated - to such an extent that Don
Sebastian Hurtado de Corcuera, the governor of
these islands, saw that he had reason to fear some
bad ending to such beginnings ; and therefore, with
the prudence and carefulness which he displays in
all matters concerning his government, he suppressed
the disturbances which were being stirred up.

We do not know, Sire, how this will result, al-
though we strive in all things to possess our souls in
patience ; and we trust to the justice of the governor
of these islands, that he will protect us in all that
our just claims and rights shall permit. For we can
have only this consolation in the present emergency,

2 4 THE PHILIPPINE ISLANDS [Vol. 28

that violence is threatened against us ; and that the
protection which the governor of these islands has
extended to your Majesty's vassals in such cases, and
his defense of the royal patronage, have been the
occasion of the commotions and troubles which have
occurred in this city during these last two years. For
if the archbishop had chosen to avert them he could
have done so, without losing anything of his juris-
diction, or failing to meet the obligations of a vigi-
lant prelate.

Accordingly, we entreat your Majesty not to give
entire credit to all the reports about this matter that
are written to your Majesty from this country; for
we know how persons regard our affairs at present,
and that many are ruled by prejudice, and not by
the facts in the case. The same risk is run in other
matters, for there never was a judge who could please
all persons. What we can assert and certify to your
Majesty is the great zeal which Don Sebastian Hur-
tado de Corcuera has always displayed in the service
of God and your Majesty, and in the increase of the
royal estate. For in his own life he sets an example
to the most devout religious; and in his personal
attention to the duties of his offices he continues
without being turned aside to anything else. His
actions are guided by the law of God and the service
of your Majesty. He is vigilant in preventing all
offenses against God, and in military discipline. It
seems as if our Lord has aided him, in consequence
of this ; for it is in his time that these islands of your
Majesty, and your vassals, find themselves in a condi-
tion of peace, without being harassed by so many
enemies as neighboring nations have -who have in-
flicted on them so much damage through many pre-

1637-1638] REMONSTRANCE OF AUGUSTINIANS 2 5

vious years, with pillage, fire, murder, and captivity.
And as the most powerful enemy was the king of
Mindanao, last year the governor went in person to
punish him in his own kingdom; and he conquered
that king and gained possession of two fortresses, the
most important that he had, with many cannons,
muskets, and other fire-arms. From this campaign
the arms of your Majesty have gained much reputa-
tion, and all the enemies of these islands are intimi-
dated; while the vassals whom your Majesty has in
them are more established in their obedience. If
that fortunate victory had not occurred as it did,
there might have been much reason to fear for the
allegiance that the peoples of these islands owe to
your Majesty. And Don Sebastian deserves that
your Majesty bestow upon him greater rewards,
since in more important posts the services which he
can render to your royal crown will be greater. May
our Lord guard your royal person, granting you the
prosperity which your Majesty's many realms ask
from God, and of which they have need. Manila,
September 9, 1637- Your Majesty's chaplains, who
kiss your royal feet,

Fray Juan Ramirez, provincial.
Fray Cristobal de Miranda, definitor.
Fray Geronimo de Medrano
Fray Alonso de Caravajal
Fray Juan de Montemayor
Fray Manuel de Errasti

2 6 THE PHILIPPINE ISLANDS [Vol. 28

Relation of events in the Philipinas province of the
Order of St. Augustine, and of the effects caused
therein by the letters of his Holiness Gregory XV
in which he commanded that the elections for
offices, from the provincial to the most petty
official, should be made alternately between the
two parties - one, the religious who took the habit
in Espana and came to these islands for the con-
version of the infidels and the direction of those
who are converted; the other, the religious who
have entered the order in the Indias.
This province of Philipinas of the order of our
father St. Augustine has enjoyed, from the time of
its foundation at the conquest of these islands, the
utmost peace in its ordinary government; and it is
by virtue of this that it has accomplished so great
results in the service of the two majesties [i.e., God
and the king of Spain]- being always occupied in
the conversion of these peoples, and in the direction
of those who are converted; and devoting so much
care to the fulfilment of its obligations, even when
the results of their labors made their devotion so
manifest. In this state the order was maintained,
making great progress in the gain of souls, until the
year 29, in which this said province received a brief
from his Holiness Gregory XV, in which he com-
manded that the elections in the province, from that
of provincial to that of the most petty official, should
be made alternately between the religious who had
come from Espana at the cost of his Majesty, and
those who had entered the order in these regions.
The brief was laid before the province ; 2 but it had

2 See chapter xlii of Medina's history of the Augustinian order,
in VOL. xxiv of this series; also Diaz's Conquistas, pp. 384-386.

1637-1638] REMONSTRANCE OF AUGUSTINIANS 27

been obtained by misrepresentations, and its execu-
tion was impossible because the religious who had
taken the habit in the Indias were very few, num-
bering less than one-third as many men as were the
offices which the said brief commanded to be given
to them. For these reasons, the province appealed
from the execution of the decree; but, although this
appeal was so just and so conformable to law, the
judge whom they had appointed to execute the
decree 3 refused to allow it, declaring that we were
publicly excommunicated. Afterward, the royal
Audiencia here, to whom we had recourse with a
plea of fuerza, declared that the judge had com-
mitted it against us in not allowing the said petition
and appeal, that it might go before his Holiness.
Then the judge, compelled by the royal Audiencia,
admitted the said appeal, and set a time when it
should be brought before the authorities at Roma.
In order to serve better the interests of this province,
we appeared, through our procurators, within the
allotted time at Roma, and furnished official state-
ments presented by us, with all due solemnity.

But this was not sufficient to make the religious
who took the habit in the Indias cease from disturb-
ing the peace of the province; for they appointed,
in the year 35, another judge to execute the said
brief. He undertook to establish his judicature by
proceeding against us with harsh and violent acts,
and caused us much anxiety; for he was aided by
nearly all the lay persons of this colony who were
born in these islands, who took up this cause as their
own. They caused many disturbances, and used
language so offensive that they obliged the honorable

3 This was the archdeacon Alonso Garcia de Leon.

28 THE PHILIPPINE ISLANDS [Vol. 28

and well-intentioned people of this city to come to
our defense. This was done by the bishop of the city
of Santisimo Nombre de Jesus in £ubu, who was
then governing this archbishopric ; * for as judge of
the ordinary he demanded from the said judge-
executor the documents by virtue of which the latter
had erected a tribunal within his territory. Under
the compulsion of censures and pecuniary fines, the
said judge-executor gave up the documents ; and his
Lordship, having examined them, declared that they
were not sufficient. 5 This declaration was supported
and favored by Don Juan Cerego de Salamanca,
who was at that time governor of these islands ; and
he also interposed the superior authority of the office
which he filled, to calm and quiet in their beginnings
these commotions - which threatened, if they should
increase, much greater troubles. They were quieted
for the time; but in the following year, 36, those
religious again nominated another judge 6 to execute
the said brief, who began to carry out this commis-
sion with even greater violence than the two former
judges displayed. His conduct was such that we
could not protect ourselves, although we protested
that this cause devolved upon his Holiness ; and we
offer here the authentic testimony of our statement
presented in course of appeal, the tenor of which is
as follows:

4 Pedro de Arce (himself an Augustinian), who twice filled
vacancies in the archiepiscopal see of Manila.

5 It is curious that Diaz does not mention this ; but he states
(Conquistas, p. 385) something omitted here -that Archbishop
Garcia Serrano interfered in like manner with the judge-executor
of 1629 in this case, Garcia de Leon. Diaz may have given wrong
names and dates for the one incident.

6 This was the new archdeacon, Andres Arias Xiron (Diaz's
Conquistas, p. 385).

1637-1638] REMONSTRANCE OF AUGUSTINIANS ^9

" By this present public instrument be it known
to all that in the year of the birth of our same Lord
Jesus Christ, 1631, the fourteenth indiction, the
twenty-ninth day of March, and the eighth year of
the pontificate of our most holy father in Christ and
our lord Urban VIII, by divine Providence pope,
the reverend brethren of the Order of Saint Au-
gustine resident in the province of the Philippines,
who made their profession in Spain, have proceeded
against the brethren similarly resident in the same
province, who were received into the order in the
Indias. As filed in my office, etc.

"To the petition in the memorial and brief as
presented, the reverend father Master Peter Riba-
deneira, 7 assistant [general] for the Spains and pro-
curator for the Indias [or Philippines], made answer
as follows : That his clients were not bound thereto,
inasmuch as the said ordinances could not be carried
into effect by reason of impossibility, since the breth-
ren who were given the habit [of the order] in the
Indias are fewer in number than the offices [or posi-
tions] to be filled [by the same]; wherefore the
decree de alternativa 8 cannot be complied with in

7 Presumably Pedro de Ribadeneira, a Spaniard of Toledo ; he
was provincial of Castilla, and assistant to the general of the order.
About 1635 he was sent by Felipe IV as his ambassador to the
duke of Modena and the republic of Lucca; afterward he was
named by the king bishop of Cotrone (the ancient Crotona), Italy,
but declined this honor. He died on August 20, 1643 ; and left
various writings. - Rev. T. C. Middleton, O.S.A.

8 There is frequent mention in canon law of alternativa decrees
by the Holy See - a device in the interests of fairness, applied in
the conferral of benefices and church offices, in order to do away
with discords and displays of partisanship. Thereby in elections
the preferments, etc., were to go to the opposite party, according
at times, to very singular rules, applicable, for instance, according
to the month wherein the said benefice fell vacant. The usage of

3° THE PHILIPPINE ISLANDS [Vol. 28

the conferral of the said offices. Moreover, that the
said brief was obtained without a hearing of his
clients, and therefore is surreptitious, besides being
contrary to truth in that the charge was made therein
that a sedition had taken place among the [breth-
ren]. Wherefore protest has been entered that no
further steps be taken unless by [due process of law],
etc.

" Whereupon I the undersigned, a notary-public,
have been requested to have made and drawn up
one or more public instruments in reference to all
and singular the above, according as may be needed
or demanded.

" Done at Rome in my office, etc., of the Rione
del Ponte, 9 in the presence and hearing and cogni-
zance of Don Bernardino Pacheto 10 and Don Jacobo
Francisco Belgio, fellow-notaries and witnesses, es-

the " alternation " was introduced in the time of Pope Martin V.
(A.D. 1417-1431.)

The text of the present document concerns the extension of the
alternativa rules to the Augustinians in the Philippine Islands, by
force of which the offices in the order (distributed in provincial
chapters every four years) were to be conferred one term on
religious born in Spain, and the next on religious born in the
Indias. The latter were known as Creoles (crioli) -thus in the
Constitutions of the order, of 1685, where reference is made to
decrees of Gregory XV, dated November 29, 1621 (confirmed
by Urban VIII in 1628), with regard to elections of the brethren
in Mechoacan, in Mexico. As the alternativa held in Mexico
and South America -in fact, in Spanish colonies everywhere -
these same papal decrees were presumably observed in all those
colonies. Later, in Mexico, the statutes of the Augustinians re-
quired that in provincial chapters religious of Spanish blood should
be chosen alternately with those of Indian, in the election of pro-
vincials, definitors, priors, and other officers; but this plan did not
operate very satisfactorily. - Rev. T. C. Middleton, O.S.A.

9 The name (Latin, regio pontis) , of a ward in the city of Rome.

10 So in MS., but an improbable name; more likely to be
Pacheco. - Rev. T. C. Middleton, O.S.A.

1637-1638] REMONSTRANCE OF AUGUSTINIANS 3 l

pecially called, requested, and summoned to all and
singular the above."

We also present an original letter from the general
of our order, and another from the father assistant
of the province of Espana, in which they tell us
how his Holiness had already revoked the said brief;
also another letter, from the procurator of this prov-
ince at that court [i.e. } Madrid], in which he notified
us that he had presented the brief of revocation in
the royal Council of the Indias. But, notwithstand-
ing these letters, the religious who had taken the
habit in the Indias persisted all the more in persuad-
ing their judge to hurry forward the legal proceed-
ings and to urge on the acts of violence which he was
executing against us; and in this importunity, and
in the opposition which the said religious made to
the letters and advices of the general and of the
assistant in the Spanish provinces, was admirably
displayed the obedience and respect that they have
for their superior. At this juncture also arose dis-
turbances made by the relatives of the said religious,
occasioning many scandals; and the friars, encour-
aged by the support which these people gave them,
could not be corrected within the convent, and dis-
turbed it to the utmost. They made promises to
the lay brethren to ordain them as priests, in order
to draw these into their following; and so far did
they go that all of them together sallied out from
the convent one morning- the second day of August
in last year -more than two hours before daylight,
and carried with them the doorkeeper and three lay
brethren, leaving the gates of the convent open.
Roaming through the streets at those hours, with

3 2 THE PHILIPPINE ISLANDS [Vol. 28

very great scandal, they went where they chose until
daylight; and then they went to the palace, where
they presented themselves before the governor of
these islands, Don Sebastian Hurtado de Corcuera
- demanding, under pretext of desiring freedom to
prosecute their just claims, that he shelter them
under the royal patronage, take them out of the
[Augustinian] convent, and assign them another
where they could reside. The governor, with the
prudence and great zeal which he displays in all the
affairs of his government, rebuked them for this
proceeding, ordered that the provincial be sum-
moned, and charged him to take the religious back
to the convent, but to treat them kindly; and, al-
though recognizing the serious nature of their act,
he requested the provincial not to punish them for
it, and the latter acted in accordance with the gov-
ernor's wishes.

But those religious continued to cause much mis-
chief and trouble, and there was reason to fear other
and greater difficulties. The procedure of the judge
was so violent that he went so far as to issue an act
in which he represented the preceding [session of
the] chapter as nugatory, and commanded the pro-
vincial, with penalties and censures, to surrender
within two hours the seal of the province, so that it
might be given to the person on whom the said judge
should see fit to bestow it. They delayed notification
of this act to the provincial until sunset, so that he
could not reply within the time set; and, as soon as
morning came, they declared that he had incurred
censures. The governor of these islands, as your
Majesty's lieutenant, interposed the authority of his
office; and thus were prevented the great injuries

1637-1638] REMONSTRANCE OF AUGUSTINIANS 33

that were beginning outside the order - and, within
it, the disturbance and schism which had begun.
This was done by means of an act issued by the
judge, in which he suspended the former act, and
decided that the trial of this cause should be deferred
for forty days before the [next] chapter-meeting.
Therewith this province remained in peace and
quiet, 11 and all the religious attended to their obliga-
tions - until the arrival, in this year of thirty-seven,
of the bull for this province, passed by the royal
Council of the Indias, in which our most holy father
Urban Eighth revoked the brief for the alternative
its tenor is as follows :

" Since, however, it has lately been reported to us
by our beloved son, the prior-general of the order 12
of the brothers hermits of Saint Augustine, that in
the aforesaid province nearly all the brethren of
Spanish blood of the said order resident therein were
sent to those countries at the expense of our very dear
son in Christ, Philip, the Catholic king of the Indias,
in order that they might labor for the conversion of
heathens and the instruction of converts; that more-
over in the province and order of the aforesaid
brethren in those countries there are very few
[brethren] known as Creoles [criolli], who are fit

11 Diaz here says (Conquistas, p. 385) : " The fathers from the
provinces of Espana interposed an appeal from the fuerza [com-
mitted] by this act, saying that the said judge had not authority
to postpone the matter, but only to execute [the decree] ; and from
this proceeded continual disputes until the time for the chapter-
meeting."

12 The prior general of the Augustinians in 1634, tne date oi
this bull, was Jerome de Rigoliis, of Corneto, elected May 18,
1630; he died (out of office, however) seven years later, in June,
1637, at the age of seventy and upwards. In 1636 (May 10), his
successor in the generalship, Hippolytus dei Monti, was elected. -
Rev. T. C. Middleton, O.S.A.

34 THE PHILIPPINE ISLANDS [Vol. 28

for the charge of those peoples : Therefore in the
letters presented as inserted ahead, in view moreover
of the fact that it is impossible to have the law car-
ried out since the Creole brethren are not numerous
enough to fill the aforesaid offices with the care of
souls attached thereto, an appeal has been taken to
us and to the apostolic see to have the said decrees
set aside. Hence the said prior-general has humbly
petitioned us of our apostolic kindness to make due
provision in the premises.

" Therefore hearkening to the petition of the said
prior-general, desirous moreover of rewarding him
with especial favors and graces [we hereby,] in
order that these presents alone be carried into effect,
do absolve him and declare him thus absolved from
whatsoever excommunication, suspension, interdict,
and other ecclesiastical sentences, censures, and pen-
alties incurred by law or individual court, should he
in any manner have been entangled thereby; more-
over through these presents we charge and order
your fraternity that, should the petition be grounded
on truth, you interpret benignly and recall the letters
inserted ahead, to the end that by our apostolic
authority the elections for the future be free, in
accordance with the constitutions of the said order,
the same as if the letters inserted ahead had not been
issued. The same letters inserted ahead and all other
things to the contrary notwithstanding.

" Given in Castel Gandolfo 13 of the diocese of
Albano, under the seal of the Fisherman, the eight-
eenth day of May, the year one thousand six hun-

13 Castel Gandolpho, a beautiful place in the Alban Hills, was
the summer resort of the supreme pontiffs.- Rev. T. C. Middle-
ton, O.S.A.

1637-1638] REMONSTRANCE OF AUGUSTINIANS 35

dre'd and thirty-four, and the eleventh year of our
pontificate."

This entire clause appears inserted in the brief,
after the relation which is made therein of the brief
which his Holiness Gregory XV issued in favor of
the alternate elections - which is the one which his
Holiness [Urban VIII] revoked by the said letters,
as appears by them. We presented this brief to the
archbishop of Manila, to whom its execution came
committed, with the cognizance of the clause si
preces veritate nitantur; 14 and with the said brief
the attorneys for our cause presented three certified
statements by the provincial and definitory of this
province, drawn from its books, and sworn to and
signed by all. In one of these statements is contained
the number of the religious in this province who
took the habit and made profession in the kingdoms
of Espana. Of these there are ninety-three, among
whom are two youths graduated in theology ; ten
lecturers in arts and theology; thirty preachers who
completed their studies in the realms and universities
of Espana, and in that country received their di-
plomas as preachers ; and twenty-four preachers who
came to these islands before they completed their
studies, and received that title in these provinces.
In another statement is contained the number of the
religious in this province who have taken the habit
in the Indias; these are thirty-three. Six of them
should be excluded : two of these are of Portuguese
nationality, sons of the Congregation of Yndia - who,
by a decree of his Majesty, and the decision of a full
definitory of this province, are commanded to return
to their own congregation. Two others are pre-

14 i.e., " should the petition be grounded on fact."

3 6 THE PHILIPPINE ISLANDS [Vol. 28

vented from saying mass -one by old age, and the
other by having been insane more than fifteen years.
Another is of Japanese nationality; and the sixth is
a mestizo, son of a Portuguese father and a Japanese
mother. At the foot of this memorandum is a decla-
ration by the definitory that there are other persons
on the list therein who are disqualified, legally and
by our constitutions, from holding offices in our holy
order -whom, if it should be necessary, they will
make known. In the third certificate is contained
the number of offices that this province furnishes;
there are eighty-four of these, in which must be
counted the sixty-six convents of the order which are
residences of ministers, and three others which are
communities. The archbishop accepted these certi-
fied statements, and commanded, by an act which he
issued officially, that the two religious who acted as
attorneys for the religious who had taken the habit
in the Indias should be notified of these statements ;
and that when they had examined and understood
the papers, they must declare under oath whether
these were authentic and legal, and if they had any-
thing to add to them. After the said attorneys had
examined and understood them, they declared that
the statements were accurate and truthful ; and like-
wise, by a juridical act of his Lordship, the same
notification was made to seven or eight other re-
ligious of the same faction of the Yndias, who also
under oath declared that the statements were accu-
rate and truthful. Notwithstanding this evidence,
the archbishop began to allow petitions from the
said attorneys for the party of the Yndias, in which
they promised to furnish evidence that the narration
made in the said brief was false -saying that the

1637-163B] REMONSTRANCE OF AUGUSTINIANS 37

word paucisimi [1.*., "very few"], which is in the
said brief, signified no more than two or three ; and
that the words inepti ad administrationem popu-
lorum [i.e., " not fit for the charge of those peo-
ples "] meant unfitness of the intellect; and they
endeavored to prove that they were competent and
capable for the offices that the province had. The
religious of Espana opposed this evidence, saying
that such was not the signification of those words;
for paucisimi was understood with respect to the
offices, and inepti ad administrationem populorum
meant lack of strength in their numbers - as farther
down the same brief explained it in the words : Quo d
dicti patres in numero suficiente apti non sint } and
oficiorum prefatorum distributione. 1 * And as for
the arguments adduced at Roma when this matter
was presented in course of appeal -which were
stated in the testimony, as is most clearly evident -
those religious did not oppose these allegations, or
many others which were made to his Lordship. To
him were also presented several protests against the
injuries which this province, in their general opinion
and belief, had to suffer, and, as many individuals
of their number thought, difficulties which might
arise from furnishing the said information, as a
reason why his Lordship might fail to accept this
statement of the case. These difficulties appear, and
in fact have begun to make trouble with persons out-
side of the order. The religious of Espana saw this ;
and they knew that the witnesses who gave their
testimony in the case could not have knowledge of
all the religious in this province who have taken the

15 i.e. y " because the said fathers are not qualified in sufficient
number," and " in the distribution of the said offices."

3 8 THE PHILIPPINE ISLANDS [Vol. 28

habit in the Yndias, nor of their qualifications, nor
for what offices they were suitable according to our
constitutions ; moreover, they heard that it was cer-
tain that the said fathers of the Yndias faction were
representing and alleging their own suitability [for
those offices]- the purpose of these efforts being to
establish by them new pretensions in the two courts
[of Madrid and Roma], and with those representa-
tions to cause fresh disturbances and uneasiness in
this province. To obviate this mischief, and to make
clear and evident the justice in the claims of both
sides, and to prevent gossip by persons outside of the
order regarding the qualifications of the religious,
the fathers of Castilla presented a petition in which
was inserted a memorandum of the religious in this
province who belonged to the Yndias faction ; these
are thirty-three, the same as those mentioned in the
certified statement of the definitory that was pre-
sented earlier. Constrained by necessity and the
strait in which they found themselves, the fathers of
Espafta testified, under oath and in legal form, in
what manner fifteen of the religious mentioned in
the said petition were disqualified or disabled, by
law and the constitutions of our order, for holding
official positions in the order. They also demanded
that, of the eighteen who remained, the attorneys of
the Yndias faction should declare, for each sepa-
rately and in detail, what learning and competency
he possessed ; whether he had been a student in any
course of science or arts, and where and at what time ;
for what offices in the order he was competent,
according to our constitutions; and in which of the
four provinces which this province [of St. Augus-
tine] administers - in which it is necessary to know

1637-1638] REMONSTRANCE OF AUGUSTINIANS 39

the Tagal, Pampanga, Ylocan, and Bisayan tongues,
which are all different languages - each of those
religious was a minister. [They were also asked to
name] those who had sufficient fluency in the lan-
guage to preach the gospel and declare the mysteries
of the faith to the Indians; and whether there were
any religious of their faction who were qualified to
be preachers in this convent of Manila and in other
Spanish towns and convents ; whether there were any
such religious capable of teaching arts and theology
(both moral and scholastic), or of deciding the dif-
ficult questions that are wont to arise regarding the
administration of the sacraments in the provinces.
The fathers of Castilla stated that, when the truth of
these matters should be ascertained, they were ready
to make concessions, without the necessity of a for-
mal investigation; and that in matters where there
was any doubt, they would have the religious appear
before his Lordship [the archbishop], so that before
him and the professors of the two universities of this
city, or before the superiors of the religious orders,
they might be examined by the official examiners of
this province, and their qualifications be made evi-
dent. They have made no reply to this request, and
we fear that the archbishop will not oblige them to
answer it -inasmuch as in the number of the said
eighteen religious not eight will be found who can in
strictness be considered qualified to hold an office
cum cura animorum [i.e., " with the care of souls "],
and not one for positions as professors or preachers
in this city of Manila, while only two are well versed
in cases of conscience.

The affair remains in this condition, and we do not
know how it will end ; for in this country justice and

4° THE PHILIPPINE ISLANDS [Vol. 28

law do not secure, to one who seeks justice, the attain-
! ment of his object. Done at this convent of St.

[. Augustine in Manila, on the tenth of September, in

the year one thousand six hundred and thirty-seven.
Fray Juan Ramirez, provincial.
Fray Cristobal de Miranda, definitor.
Fray Geronimo de Medrano
Fray Alonso de Carabajal
Fray Juan de Montemayor
Fray Manuel de Errasti

CORCUERA'S CAMPAIGN IN JOLO

In my last letter I wrote to your Reverence of the
result of the first attack -which was unfortunate,
because the Moros repulsed us, as I told your Rev-
erence. Not less unfortunate will be the news that
I shall now relate, 16 which it is yet necessary for me
to tell, in order to fulfil my duty and to remove the
clouds arising from rumors and letters that will go
there. I am here and see everything; and there is
never a lack of those who tell many new things, and
exaggerate matters that are not so great as they will
relate and descant there, where no one can report
and declare what has happened. It is as follows.

Since that attack, we have made two others. The
first was with five mines which we had made, with
which we expected to blow up a great part of those
walls. All of the mines were fired, and, thinking
that they would cause the same effects as the others,
our men retired farther than they ought to have done.
Four of the mines exploded, and did not a little
damage among the enemy. They, full of fear, fled
down from their position; but, as the mines did not
make the noise that we expected, we did not, accord-

16 In the manuscript that we follow the letter of March 3 1 is
given second, while that of April 5 is given first; we have arranged
them chronologically.

4 2 THE PHILIPPINE ISLANDS [Vol. 28

ingtyy g et there in time, as we were quite distant
because of our fear lest the mines do us harm. The
Moros retook their position, so that we were repulsed
this time, as we had been the other -with the death
of a captain, while some men were wounded. The
fifth mine was left, and did not explode that time.
Hence its mouth was looked for, and having found
it, we tried two days after that to make another
assault. The assault was made after the mine had
exploded. That mine was larger than the others had
been, and caused much damage. But the Moros
fortified themselves again, with greater strength than
they had the last two times; and defended them-
selves in their trenches, which had been fortified
with many stockades and terrepleins, so that we could
not enter. We lost some soldiers on that occasion,
who tried to show that they were bold and valiant.
Among them was the sargento-mayor Melon, who
was struck by a ball which passed through him and
carried him off in two days. May God rest his soul!
Thereupon, we retired to our posts, and endeavored
to collect our men and carry away the wounded, who
were many. We have lost four captains of renown
in these three assaults - namely, Captain Pimienta,
Captain Juan Nicolas, Captain Don Pedro de Mena,
and Sargento-mayor Gonzales de Caseres Melon.
Besides these three assaults, another misfortune hap-
pened to us, on St. Matthew's day, which was as
follows. Captain Rafael Ome, going with forty-six
men and two hundred Indians to make a garo 1T (as
we say here) , and having taken up quarters in a field,
where there was a fortified house, arranged his posts

17 Garo : probably the same as garita ; a fortified outpost ?

1637-1638] CORCUERA'S CAMPAIGN IN JOLO 43

at intervals and ordered his men to be on their guard.
But since man proposes and God disposes, the posts
were either careless, or God ordained it thus; for
suddenly the enemy rushed upon our men, who could
not unite, as they were by that time scattered through
the forest. The enemy, having caught them off their
guard, made a* pastime of it, killing twenty-six men,
and carrying off arms, powder, balls, and fuses. I
regard that event as the greatest of all our losses.
Among those of our men killed there by the enemy
was Captain Lopez Suarez, a fine soldier. Our men
were not disheartened by these reverses, except such
and such men. The governor well sustains the
undertaking with [all his powers of] mind and body.
He has surrounded the entire hill with a stockade
and a ditch, and has sown the ground with sharp
stakes so that the enemy may neither receive aid nor
sally out from it. At intervals there are sentry-posts
and towers, so close that they almost touch. There
were six barracks along it, so that if any tower should
be in need the soldiers in them could go taits defense.
Some of them have six men, others four, and those
which have least three men, as a guard. The enclo-
sure is one legua long and surrounds the hill. I do
not know which causes the more wonder, the fort of
the Moros or the enclosure of the Spaniards -which
restrains the Moros, so that they issue but seldom,
and then at their peril. We are day by day making
gradual advances. Today a rampart was completed
which is just even with their stockades, so that we
shall command the hill equally [with the enemy].
God helping, I hope that we shall reduce their
trenches, and then we shall advance from better to

44 THE PHILIPPE ISLANDS [Vol. 28

better. May God aid us; and si Dominus a custo-
dierit civitatem frustra vigilat qui custodit earn. 18
Father, prayers and many of them are needed. Will
your Reverence have them said in your holy college,
and excuse me and all of us for what we can not do.
I forward this letter, [hoping] for its good fortune
in the holy sacrifices of your Reverence, etc. Jolo,
March 31, 1638. To the father-prior of Manila.

Pax Ghristi, etc.

I would like to be the bearer of this letter, and
to fulfil my desires of seeing your Reverence and all
the fathers and brothers of your Reverence's holy
college. That is a proposition for which credit may
be given me, but the time gives space only to suffer;
and thus do we have to accommodate ourselves to it,
and to check our desires, drawing strength from
weakness. I must content myself with writing,
which would be a pleasant task, if I could do it at
my leisure, and not so hastily as I have made known
in certain letters that I have sent to your Reverence
-not losing or neglecting any occasion at which I
could write. And so that this opportunity should
not pass without a letter from me, I have hastened
my pen beyond my usual custom, and have written
very concisely and briefly - although I could write
at greater length, and give account of many things
which I leave for a better occasion. That will be
when it is the Lord's pleasure for us to see each
other. Moreover, I have no pleasant news to write,
since that which I could write would all be to the

18 The translation of this passage seems to be, " If God fights
against a city, he who guards it watches in vain." The difficulty
lies in " a custodierit" which we translate as." fights against."

163 7-1638] CORCUERA'S CAMPAIGN IN JOLO 45

effect that we have not gained this enchanted hill;
and that, at the times when we have tempted fortune,
we have retired with loss of some men and many
wounded.

Continuing, then, in the same style as the last
letter, I declare that since the first assault, in which
we were driven back with the loss of Captain Don
Pedro Mena Pando, Adjutant Oliva, and Alferez
Trigita, we have made two other assaults. One was
on the twenty-fourth of March, the eve of our Lady
of the Assumption. The second was on the twenty-
eighth of the same month. In the first, we trusted
to the mines that had been made, by means of which
we expected to make a safe entrance. We would
have made it had our fear of receiving harm from
them matched the little fear of the enemy -who, as
barbarians, did not prepare for flight, although they
knew our designs. Of the five mines, four blew up;
and as was seen, and as we afterward learned here
from some captives, there was a great loss to the
enemy. As soon as they saw the fire, they took to
flight; but our men, being at a distance, could not
come up to seize the posts that the enemy abandoned,
until very late. That gave the Moros time to take
precautions, so that when we had come up, it was
impossible to gain a single thing which the mines
had given us. On that occasion both sides fought
very valiantly. The wounded on our side were not
many, and our dead even fewer; among the latter
was Captain Pimienta. We were forced to return to
our posts without having gained more than the dam-
age wrought by the mines. The loss of those people
was considerable, while not few of them perished
because of the severity of our fire. But with the

4 6 THE PHILIPPINE ISLANDS [Vol. 28

opportunity of the fifth mine which remained
(which could not have its effect, because the fire-
channel of the others choked it), the third attack
was made inside of two days, by first setting fire to
that mine, and by arranging the men better than on
the day of the previous assault They were set in
array by the governor, who in person came up to
these quarters on that occasion. They set fire to the
mine, and more was accomplished than on the pre-
ceding days. Many of the enemy were killed; but,
as the entrance was so deeply recessed, it could not
be forced so freely by us, for the Moros were able
to defend it from us, with so great valor that we
could not take it. Our men fought with so great
spirit and courage that it was necessary for the lead-
ers to use force with them in order to get the men to
retire, when they saw the so superior force of the
enemy. On that occasion they killed seven of our
men, besides wounding many. Among the latter was
Sargento-mayor Melon, who was shot through the
lung by a ball. He died on the second day, to the
grief of all this army. Thereupon his Lordship
made his men retire to their quarters, and com-
manded that the fort should not be attacked, but that
they should proceed to gain it by the complete
blockade of the enemy, as we are doing. By this
method, I think that we shall make an entrance into
the fort. Already we have one bulwark, which we
have made level with their entrenchments; and we
are raising our works one and one-half varas above
them, so that we are dislodging them with our artil-
lery. They are retiring to the interior of their fort.
By this means we hope to gain entrance into all their
forts; and, once masters of them, I trust by God's

1637-1638] CORCUERA'S CAMPAIGN IN JOLO 47

help that we shall conquer their stronghold, and that
they will humble themselves to obey God and the
king.

Before those assaults, on St. Matthew's day, Cap-
tain Raphael Ome went out to make a garo, as they
say here, and to overrun the country. In this island
the level country is heavily wooded as nearly all of
it is mountainous. 19 He took in his company about
fifty men [i.e., Spaniards] and two hundred Caraga
Indians. The captain reached a field, and having
lodged in a fortified house, such as nearly all those
houses are (for those Indians of the mountain, who
are called Guimennos, 20 build them for their de-
fense), he placed his sentries and seized the positions
that he judged most dangerous. But since non est
volentis neque currentis, etc., either because of the
great multitude and the wiliness of the enemy, or
(as is more certain) because the sentries were care-
less, and the other men asleep, the enemy came sud-
denly and attacked our soldiers - with so great fury

19 Sulu, the chief island of the group of that name, has an area
of 333 square miles. It contains numerous mountains, some of
them nearly 3,000 feet high; and their slopes are covered with
magnificent forests. Of the ancient town of Sulu (the residence of
the " sultan "), on the southern shore, hardly a trace remains; the
present town of that name was built by the Spaniards in 1878, and
is modern in style. See U. S. Gazetteer of Philippines, pp. 842-
850.

20 " Four groups having different customs may be distinguished
among the inhabitants of the archipelago: the Guimbajanos, or
inhabitants of the mountains, who are the indigenes; the Malay and
Visayan slaves, whose descendants have intermarried ; the Samales,
an inferior race, though not slaves ; the true Moros, who trace their
origin from the Mohammedan invaders, and who dominate the
other inhabitants." " Physically the Sulu natives are superior to
the ordinary Malay type, and, according to Streeter, are a strange
mixture of villainy and nobility." (IT. S. Gazetteer, pp. 845,
846.)

48 THE PHILIPPINE ISLANDS [Vol. 28

that they killed twenty-six men, among whom was
Captain Lopez Suarez, a brave soldier. The leader
and captain, Ome, was in great danger. He fought
in person with so great valor that, although run
through with a spear, he attacked and defeated his
opponent, laying him dead at his feet. Few of our
men aided him, and many of them retreated imme-
diately, thus allowing the enemy to capture from us
twenty firearms, with fuses, powder, and balls. That
was a great loss, and it is certain that we have not
hitherto had a greater. And if any loss has occurred,
it has been due to the neglect and confidence of the
Spaniard.

Today two Bassilan Indians came down from the
hill to ask for mercy, and for passage to their own
country. They say that they are sent by the datos in
the stronghold who came from that island of Bassila
or Taquima; and that, if permission and pardon
were given to them by the pari [i.e., Corcuera], one
hundred and thirty of them would come down in the
morning. We regard this as a trick of that Moro;
and, although it may be as they say, we are taking
precautions, and are watching for whatever may
happen. If they should come, they will be well
received; and that will not be a bad beginning to
induce others to come from the hill. I shall advise
your Reverence of such event on the first occasion.
What we know that they are suffering within [the
fort] is the disease of smallpox and discharges of
blood, together with great famine; because we have
surrounded the entire hill with ditches and stockades,
set with sharp stakes, which run around it for more
than one and one-half leguas, and within musket-
shot [of their fort] is a sentry-post [garita] or tower

1637-1638] CORCUERA'S CAMPAIGN IN JOLO 49

in which three men and three Bantayas are staying.
By that means the enemy cannot enter or go out
without being seen; and, when they do that, they are
given such a bombardment that scarcely does any
one dare to go outside of their walls. The hill is a
beautiful sight, and if it were enjoying holy peace
instead of war, it would be no small matter of enter-
tainment and recreation to survey the landscape at
times. The Moro does not like to see us, and is
looking at us continually from his stronghold and
yelling and scoffing at us - as they say sometimes that
the Spaniards are chickens; again, that they are
sibabuyes ; 21 and again, that they will come to set fire
to us all, and kill us. The Moro is a great rascal
and buffoon. I trust in God that in a little while
He will be ready for our thanksgivings [for the de-
feat of the Moros]. Will your Reverence urge His
servants to aid us with their sacrifices and prayers.
Those, I believe, it will be that must give us the
victory, and that must humble the arrogance of this
Mahometan. His Lordship is displaying great firm-
ness and patience, as he is so great a soldier. Already
has he almost raised a stone fort on the beach, for he
intends to leave a presidio here, and I think that it
will be almost finished before he leaves. Nothing
else occurs to me. Of whatever else may happen,
your Reverence will be advised on the first occasion.
If I have gone to considerable length in this letter,
it is because I have known, one day ahead, of the
departure of this champan. I commend myself many
times to the holy sacrifices of your Reverence. This

21 Babuty in their language, signifies "pig;" apparently they
called the Spaniards " swine," as expressing the acme of contempt
for their besiegers.

5° THE PHILIPPINE ISLANDS [Vol. 28

letter will also serve for our father provincial, etc.
Jolo, April 5, one thousand six hundred and thirty-
eight

The Moro has returned today with a letter from
the queen and all the stronghold, in which they beg
pardon and humiliate themselves. May God grant
it, and bring them to His knowledge. I shall advise
you of the result. I hear that Dato Achen is dead.
If that is so, then the end has come. Today, the
sixth of the above month.

Pax Christi

Deo gracias qui dedit nobis victoriam per Jesum
Christum Dominum nostrum. 22 I have written your
Reverence another letter, by way of Othon, telling
you that it was our Lord's pleasure to give us a
joyous Easter-tide, the beginning of what has hap-
pened. His Divine Majesty has chosen to bestow
upon us an overflowing blessing, by the reduction
of these Moros so that they should come, abased and
humiliated, to beg His governor for mercy; for,
whether it was the latter's plan to go to treat for
peace at Basilan for their men, or whether they
should send them all, that they might see how the
governor viewed their petition, the following day
they came with letters from the queen 23 for Father
Pedro Gutierrez and his Lordship. Therein she

22 " Thanks be to God who has given us the victory through our
Lord Jesus Christ."

23 Combes says (Hist. Mindanao, Retana's ed., col. 264) that
this queen, named Tuambaloca, was a native of Basilan, and that
she had acquired such ascendency over her husband that the gov-
ernment of Jolo was entirely in her hands. This statement explains
the presence of the Basilan men in the Joloan stronghold.

1637-1638] corcuera's campaign in jolo 51

begged the father to protect her, for she wished to
come to throw herself at the feet of the hart of
Manila, and to beg his pardon for the obstinacy that
they had shown hitherto. The father answered for
his Lordship, in regard to the pardon, that if they
agreed to do what was right, they would be very
gladly pardoned; but that in regard to their coming
it was not time, until they would humbly give up
the arms which they had taken from us, and the
captives, vessels, and holy ornaments ; and that, even
though the queen had so great authority, so long as
the king did not come, he must declare and show
his willingness to accept what the queen had written.
Accordingly, the king wrote to the same father and
to his Lordship next day, begging the same thing
and more earnestly. But he was not allowed to come
-which he urgently entreated - until they should
have given up the arms and other things of which
they had robbed us. Difficulties arose over this
point, as to which of the two things was to be done
first. The Moro declared that he wished to treat
first of the peace, and the points on which they were
to agree; and therefore it was necessary to see the
hart of Manila first of all. But Don Sebastian, as
he was so experienced in these matters of war (in
which God has inspired him with so wise resolu-
tions, and given him even better results) , held firm
to his proposals. Two days passed, but at last the
king agreed to the terms, by giving up the pieces
of artillery which he had captured from us. There
were four iron pieces; and, in place of one which
had burst, one of bronze was requested, which many
mines had buried. Afterward we found the broken
piece, by opening the mouth of one of the mines ;

5 2 THE PHILIPPINE ISLANDS [Vol. 28

and he gave it to us willingly - saying that he had
thus brought the broken piece, and that he ought not
for that reason to give another in its place ; and that
that which had been asked from him had been
bought for forty basines of gold at Macazar. In
order that the Spaniards might see what an earnest
desire for a permanent peace was in his heart, and
that he was greatly inclined to it, he sent also some
muskets, although few and poor ones. In what per-
tained to the captives, he said that he would sur-
render those that he had, but that he could not per-
suade his datos to give up theirs ; still he would ask
them to give their captives. At most, he sent eleven
Christian captives, counting men, women, and chil-
dren. He had already spent the holy vessels, for,
since it was so long a time since they had been
brought, he had sold them to the king of Macazar;
but he said that he and all his property were there,
to satisfy the Spaniards for any injury that they had
received. The king petitioned his Lordship to allow
him to visit him; and his Lordship granted such
permission for Quasimodo Sunday.

The dattos [sic} were very angry that the king
was so liberal, and because he humbled himself so
deeply; accordingly, they opposed his leaving the
hill to talk with the governor. They tried to pre-
vent it, but the king overruled everything by the
reasons which he gave to the datos, and which
Father Gregorio Belin gave to him. His Lordship
gave hostages for the king, and ordered Captain
Marquez and Captain Raphael Ome to remain as
such. They asked for Admiral Don Pedro de
Almonte and two fathers, but that was not granted
to them. Finally they were satisfied with the two

1637-1638] CORCUERA'S CAMPAIGN IN JOLO 53

said captains, persons of great esteem and worth;
and the king came down to talk with his Lordship,
accompanied by many chief men. His Lordship
received him with such display as he could arrange
at short notice, under a canopy of damask, and seated
on a velvet chair, with a cushion of the same at his
feet. Another cushion was placed at his side upon
a rug. As the king entered the hall, his Lordship
rose from his seat, and advancing two steps, em-
braced the Moro king; then he made him sit down
on the cushion that had been prepared. Then his
Lordship also seated himself beside the king in his
chair, while at his right side was his confessor, and
at his left stood a captain of the guard and the
sargento-mayor. Grouped behind the confessor
were the fathers who were in the quarters on that
occasion. There were two Augustinian Recollects,
and one Franciscan Recollect, and a secular priest.
Then came Father Gutierrez, and Father Gregorio
Belin. The king requested permission to rest a little
first, for he came, one of his servants fanning him
[haciendole paypay~\, lifting up from time to time
the chinina which he wore - open in front, in order
to catch the breeze, and to enable him to shelter him-
self from the heat, or to get rid of the fears with
which he had come. His chief men seated them-
selves after him on that open floor, a seat very suit-
able for such nobility, who esteemed it as a great
favor. Then when the king was rested, or reassured
from his fears, they began their discourses or
bicharasy talking, after the manner of these people,
by the medium of interpreters - namely, Father
Juan de Sant Joseph, an Augustinian Recollect, and
Alferez Mathias de Marmolejo, both good inter-

54 THE PHILIPPINE ISLANDS [Vol. 28

preters. The governor set forth his conditions. The
agreement made was : first, that the banners of the
king our sovereign were to be hoisted on the strong-
hold ; second, that the men from Vasilan were to be
permitted to leave the stronghold and go to their
country; third, that the Macazars and Malays were
also to leave and return to their own lands; and
fourth, in order that the first condition might be
fulfilled without the rattle of arms and the shedding
of blood, all the enemy were to come down to our
quarters, while the king and queen and their family
could come to that of the governor. The Moro king
did not like this last point; but, as he saw that mat-
ters were ill disposed for his defense, he had to
assent to everything. But, before its execution, he
begged his Lordship to communicate the terms with
his men and datos, saying that he would endeavor
to get them all to agree to the fulfilment of what his
Lordship ordered; and that in a day and a half he
would reply and, in what pertained to the other
conditions, they would be immediately executed.
This happened, for the Basillans descended in two
days with all their men and families - in all, one
hundred and forty-seven. Some fifty or sixty did
not then descend, as they were unable to do so. The
Macazars refused to descend until they received
pardon from his Lordship, and a passport to their
own country. Therefore their captain came to talk
with his Lordship, who discussed with him what
was to be done with him and his men. The latter
are very humble and compliant to whatever his
Lordship should order. His Lordship answered that
he would pardon their insolent and evil actions, and
they could descend with security of life ; and that he

1637-1638] corcuera's campaign in jolo 55

would give them boats, so that they could go away.
Thereupon the captain, giving a kris 24 as security
that they would come, returned, and immediately
began to bring down his property and men. The
Malays came with them, for all those peoples had
united against the Castilians. They are the ones
who have done us most harm with their firearms,
and have furnished quantities of ammunition for all
the firearms of the Joloans. At the end of the time
assigned to the king for answering his Lordship in
regard to the matters which he had discussed with
him, he was summoned, in order that what had been
recently concluded might not be hindered, as his
Lordship had many matters to which to attend. If
he would not come, his Lordship was resolved imme-
diately to continue his bombardment and fortifica-
tions, saying that he would make slaves of all whom
he captured. With this resolution, the queen deter-
mined to come to visit his Lordship ; and, so saying
and doing, she summoned her chair, and had herself
carried down to the quarters of Don Pedro de
Almonte - which is the one located on their hill, and
which has given them so much to do. She sent a
message to the governor, begging him to grant her
permission, as she wished to see him. His Lordship
sent a message to her, to the effect that he would be
very glad to see her, and that she would be coming
at a seasonable time. She came to the hall borne on

24 Kris, a dagger or poniard, the universal weapon of all the
civilized inhabitants of the archipelago, and of a hundred different
forms. Men of all ranks wear this weapon; and those of rank,
when full dressed, wear two and even four. (Crawford's Diet.
Ind. Islands, p. 202.)

At the Louisiana Purchase Exposition, held last year ( 1904) at
St. Louis, the Philippine exhibits contained Malay weapons, in
great number and variety - krises, campilans, lances, etc.

5 6 THE PHILIPPINE ISLANDS [Vol. 28

the shoulders of her men, accompanied by some of
her ladies and by her casis, who was coming with
pale face. She alighted at the door of his Lordship's
hall. He went out to receive her, and with marked
indications of friendship and kindness led her to her
seat, which was a cushion of purple velvet; and his
Lordship, seated in his own chair, welcomed her
through his interpreter, Alferez Mathias de Marmo-
lexo. She responded very courteously to the courte-
sies of the governor; for the Moro woman is very
intelligent, and of great capacity. She did not speak
directly to the interpreters, but through two of her
men, one of whom was the casts ; and often he, with-
out the queen speaking, answered to what was pro-
posed. The queen petitioned and entreated the gov-
ernor to desist from entering the stronghold, for the
women, being timid creatures, feared the soldiers
greatly. And if his Lordship was doing it to oblige
her and the king her husband to descend, she said
that they would descend immediately, with all their
people. Thus did she entreat from him whom his
Lordship represented ; and I desired that she should
obtain this favor. His Lordship answered her that
he would do so very willingly; but that he had an
express mandate for it [i.*., to gain the fort] from
his king, and that, if he did not obey it, he would
lose his head. " I do not wish," said Toambaloca
(for such is the name of the queen), " that the favor
which I petition be at so great a price and danger to
your Lordship. Consequently, will you kindly grant
me three days? and in that time I, the king, and our
people will descend without fail." His Lordship
thanked her anew, and added that with this she
obliged him to fulfil strictly what he had promised

1637-1638] CORCUERA'S CAMPAIGN IN JOLO 57

her. " Indeed," said the queen, " I have no doubt
of it; for, being in the gaze of so many nations that
your Lordship has to conquer, it is clear that you
must fulfil what you have promised me; for your
Lordship's actions toward me would be understood
by all to be those that you would have to perform
toward all." This terminated the discussion. His
Lordship ordered a collation to be spread for the
queen and her ladies; and then his Lordship retired,
so that they might refresh themselves without any
embarrassment. Then, having dined, the queen
returned to her stronghold with the retinue that she
had brought. Before she left the quarters she was
saluted by the discharge of two large pieces of artil-
lery, which had been made ready for that purpose.
She was greatly pleased by that, and the next day
began to carry out her promises, by sending down a
portion of her possessions. The Macasars and
Malays also brought down their property with hers,
and immediately embarked. I had written up to
this point to this day, Saturday, the seventeenth of
this month of April, hoping for the end of all these
incipient results and expected events regarding this
stronghold; the issue has been such as we could
expect from Him who has also been pleased to
arrange and bring it to pass. Last night the queen
came down to sleep in our camp or quarters, with
some of her ladies. In the morning she went to
report her good treatment to her people ; for she was
received with a salute of musketry and large artil-
lery, and a fine repast. All that has been done to
oblige her to encourage her people, for they were
very fearful, to descend immediately. More than
two thousand have now descended, and our banners

S% THE PHILIPPINE ISLANDS [Vol. 28

are flying on the hill, and our men are fortified on it.
May God be praised, to whom be a thousand thanks
given; for He, without our knowledge or our ex-
pectations, has disposed this matter thus - blinding
this Moro and disheartening him, so that, having
been defeated, he should surrender to our governor,
and give himself up without more bloodshed. We
are trying to secure Dato Ache; if we succeed in
this, I shall advise you. Now there is nothing more
to say, reverend Father, except to give God the
thanks, for He is the one who has prepared and
given this victory to us ; and to beg all in your Rev-
erence's holy college to give thanks that the college
has had (as I am very certain] so great a share in
the achievements [here]. The governor is very
much pleased, and we all regard him in the proper
light. The men are full of courage, and even what
was carefully done is now improved. I am your
Reverence's humble servant, whom I pray that God
may preserve as I desire, and to whose sacrifices I
earnestly commend myself. Jolo, April 17, 1638.

Juan de Barrios

All the Joloans descended, in number about four
thousand six hundred, to the sea. Finding them-
selves down and outside the enclosure, they all fled,
under cover of a very heavy shower of rain - leaving
all their possessions, in order not to be hindered in
their flight. Many mothers even abandoned their
little children. One abandoned to us a little girl
who had received a dagger-stroke, who received the
waters of baptism and immediately died. There is
much to say about this, and many thanks to give to
God, of which we shall speak when it pleases God

1637-1638] corcuera's campaign in jolo 59

to let us see each other. Today, the nineteenth of
this month of April, 1638.

Barrios

The governor sent messages to the king and queen
by two casts, asking why they had fled. They replied
that since all their people had fled, they had gone
after them for very shame, but that they would try
to bring them back and to come, and this was the
end of the matter. The result was exceedingly
profitable for our soldiers and Indians; for the
Joloans, fearful because they thought that, if they
became scattered, they would all be killed, aban-
doned whatever they were carrying - quantities of
goods, and chests of drawers - which our soldiers
sacked. Above, in the stronghold, they found much
plunder. It is believed that the king and queen will
return, but not Dato Aghe; but this is not considered
certain.

Letter from Sanboangan
Pax Christi

I am not writing to anyone [else], for the lack of
time does not allow me to do so. Therefore will your
Reverence please communicate this to the father
provincial, Father Hernandez Perez, Father Juan
de Bueras, and the father rector of Cavite.

When our men were most disheartened at seeing
that the fortress on the hill was so extensive, and that
it was becoming stronger daily; that the mines and
artillery had seemingly made no impression on it;
that we had been repulsed four times ; and that our
men were falling sick very rapidly: in order that
it might be very evident that it was [all] the work

60 THE PHILIPPINE ISLANDS [Vol. 28

of God, ambassadors came from the hill to beg his
Lordship for mercy. He received them gladly, and
asked them for the artillery that they had plundered
from the Christians, etc. They brought down four
pieces, which they had taken from the shipyard, and
brought to us some Christians. Next day, more than
one hundred and fifty people from Basilan de-
scended, who surrendered their arms, and then about
fifty Macazars, who did the same; and all were
embarked in the patache. ^ .

Next day the king and queen went down and slept
in the camp of Don Sebastian. On the following
day (which was the day agreed upon when all were
to descend from the hill), seeing that it was already
late, the king and queen said that they would go to
get their people. The governor granted them per-
mission, and went to a camp that was located oppo-
site the gate of the stronghold. All the Joloans
descended, carrying their goods, arms, etc., to the
number of about four hundred soldiers, and more
than one thousand five hundred women, children,
old men, etc. They reached the governor's camp
and Don Pedro de Francia told the king that they
must surrender their arms. The latter replied that
he would surrender them to none other than to the
governor. Thereupon, they went to summon his
Lordship; but the Joloans, seeing that they were
going to summon him, fled, under a heavy shower
that was falling, and abandoned all their goods. A
vast amount of riches, many pieces of artillery, and
versos, falcons, muskets, arquebuses, etc., were found.
The cause of the Moros fleeing was their great fear
that they were to be killed. „ On our part, since Don
Sebastian Hurtado held all their stronghold, and
had left only thirty men in his quarters (in order that

1637-1638] corcuera's campaign in jolo 61

Dato Ache might not escape), and as that number
could not resist so many people, the Joloans were, on
the contrary, allowed to go without any firearms
being discharged.

More than two hundred and fifty of the Joloans
have died, and they were perishing in great numbers
from dysentery because the women and children
were placed under ground for fear of the balls.
That and the fear of the mines caused their sur-
render; for it was impossible to take their fort by
assault The interior strength of that stronghold is
so great that the Spaniards were surprised; and all
recognize that it has been totally the work of God,
and [a result of ] the perseverance of Don Sebastian,
who ever said that all must die or capture the strong-
hold. Somewhat more than two hundred Christians
and more than one hundred Moro women have come
from the stronghold during this time. All the Moro
women are fearful. Up to date eighty-three Span-
iards have died from wounds, and many of them
from disease.

The killed

Sargento-mayor Melon
Captain Don Pedro de Mena
Captain Juan Nicolas
Captain Pimienta
Captain Lope Suarez

Died of dysentery

Captain Don Aregita Martin de Avila
Adjutant Oliba
Adjutant Calderon
Alferez Concha
Alferez Alonso Gongalez

62 THE PHILIPPINE ISLANDS [Vol- 28

I shall not name others, as they are not so well
known, and it will be known later. Up to date about
two hundred Bisayan Indians have died, most of
them from diseases. Don Pedro Cotoan died while
en route from Jolo to Sanboangan, in order to
take back the Bisayans, who are a most cowardly
race. Those who have done deeds of valor are the
Caragas, and the Joloans tremble at sight of them.
Don Pedro Almonte remains as governor and lieu-
tenant for the captain-general at Sanboangan, with
one hundred and fifty Spaniards, as has been re-
ported. Captain Jines Ros is to stay as castellan in
Jolo with one hundred and eighty men -Captain
Sarria being fortified in the stronghold with eighty
men, and Jines Ros on the beach in a stone tower
that is already eight stones high, with one hundred
men. Captain Marquez is going to Buaren with
fifty Spaniards, although no succor had been sent to
Don Sebastian from Manila. All that has been sup-
plied to excess is truly wonderful, for the winds have
brought (and it is incredible) many champans, with
more than twenty thousand baskets of rice, innumer-
able fowls, and pork, veal, beef, and cheeses from
Zebu, which have made a very excellent provision.

They ask for Father Martinez [and] Alexandro 25

25 Francisco Martinez was born near Zaragoza, February 25,
1605, and at the age of seventeen entered the Jesuit order. Joining
the Philippine mission, he labored mainly among the Moros, and
died at Zamboanga on September 17, 1650.

Alejandro Lopez, a native of Aragon, was born in July, 1604,
and at the age of nineteen went to Mexico, where he spent several
years in commercial pursuits. On August 28, 1 631, he entered the
Jesuit novitiate at Manila; and, accompanying Corcuera in his
campaigns, was long a missionary among the Moros, and at various
times an envoy to their chiefs in behalf of the Spanish governors.
It was on one of these embassies that Lopez met his death, being
killed by the Moros, December 15, 1655. See CombeYs Hist.

1637-1638] CORCUERA'S CAMPAIGN IN JOLO 63

at Jolo [and] Father Carrion at Buiaon, but without
an associate. I say that, following even to the end
of the world, I do not know to what to compare
these Moros of Samboangan. They have paid all
their tributes. This is a brief relation. I pray your
Reverence to pardon me and commend me to God,
for indeed what I desire is necessary. Sanboangan,
April 23, 1638. 26

Mindanao, which relates in full Lopez's missionary career; and
sketch of his life in Murillo Velarde's Hist. Philipinas, fol. 94
verso, 235, 238-247. Cf. Montero y Vidal's Hist. Filipinos, i,
pp. 296-298.

26 This letter is unsigned; but the transcript of it made by
Ventura del Arco places it with others ascribed to Barrios.

See detailed accounts of the expedition against Jolo (Sulu) in
Combes's Hist. Mindanao y Jolo (Retana and Pastells ed.), cols.
349-368 ; Diaz's Conquistas, pp. 388-401 ; Murillo Velarde's Hist.
Philipinas, fol. 92, 93; and La Conception's Hist. Philipinas, v,
PP. 334-351.

APPENDIX : RELIGIOUS CONDITIONS

IN THE PHILIPPINES DURING

THE SPANISH REGIME

Laws regarding religious in the Philippines. Felipe
II, Felipe III, Felipe IV; 1 585-1640.

Jesuit missions in 1656. Francisco Colin, S.J.; 1663*

The religious estate in the Philippines. Juan Fran-
cisco de San Antonio, O.S.F. ; 1738.

Religious condition of the islands. Juan J. Delgado,

SJ ; ; 1751-54-

Ecclesiastical survey of the Philippines. Guillaume

le Gentil; 1781.
Character and influence of the friars. Sinibaldo de

Mas; 1843.
The ecclesiastical system in the Philippines. Manuel

Buzeta and Felipe Bravo, O.S.A.; 1850.
Character and influence of the friars. Feodor Jagor ;

1873-

The Augustinian Recollects in the Philippines.

[Unsigned;] 1879.
Present condition of the Catholic religion in Fili-

pinas. Jose Algue, S.J., and others; 1900.

Sources: The material of this appendix is obtained from the
following works: Recopilacion de las leyes de Indias (Madrid,
1841), lib. i, tit. xiv; also tit. xii, ley xxi; tit. xv, ley xxxiii; and
tit. xx, ley xxiv, from a copy in the possession of the Editors.
Colin's Labor evangelica (Madrid, 1663), pp. 811-820; from a
copy in the possession of Edward E. Ayer, Chicago. San Antonio's
Chronicas (Manila, 1738), i, book i, pp. 172-175, 190-210, 214-
216, 219, 220, 223-226; from a copy in possession of Edward E.
Ayer. Delgado's Historia general (Manila, 1892), pp. 140-158,
184-188; from a copy in possession of the Editors. Le Gentil's
Voyages dans les mers de Vlnde (Paris, 1781), pp. 1 70-191; 59-
63 ; from a copy in the library of the Wisconsin State Historical
Society. Mas's Informe sobre el estado de las Islas Filipinas en
1842 (Madrid, 1843), vol. ii; from a copy in possession of James
A. Robertson. Buzeta and Bravo's Diccionario de las Islas Fili-
pinas (Madrid, 1850), ii, pp. 271-275, 363-367; from a copy in
possession of James A. Robertson. Jagor's Reisen in den Philip-
pinen (Berlin, 1873), pp. 94-100; from a copy in the Mercantile
Library, St. Louis. Provincia de San Nicolas de Tolentino de
Agustinos descalzos (Manila, 1879) ; from a copy in possession of
Edward E. Ayer. Archipielago filipino (Washington, 1900), ii,
pp. 256-267 ; from a copy in the library of the Wisconsin State
Historical Society.

Translations: These are made (partly in full, and partly in
synopsis) by James A. Robertson. ■

LAWS REGARDING RELIGIOUS IN THE
PHILIPPINES

[The following laws governing religious in the
Philippines are taken from Recofilacion leyes de
Indias, lib. i, tit xiv.]

-■■ i-\ §
LAW XXX

Inasmuch as some of the religious who minister
in the Filipinas Islands are accustomed to go to
China without the proper orders, leaving the mis-
sions which are in their charge, whence follow many
troubles and losses to what has been commenced and
established in the instruction and education of the
Indians because of the lack that they occasion, we
charge the superiors of the regulars in the Filipinas
Islands not to allow any of the religious of their
orders to go to China, or to abandon the missions in
their charge, without the special permission and
order of the governor and archbishop, which shall
expressly state that such religious is not going in
violation of this law; and great care and vigilance
shall be exercised in this. Further, we order that
the religious who shall go to the said islands at our
cost, and who are assigned to live there permanently,
shall not go nor shall they be permitted to go to the
mainland of China, or to other places, without per-

68 . THE PHILIPPINE ISLANDS [Vol. 28

mission from the governors and archbishops, since
we send them to fulfil our obligation to impart in-
struction to our vassals. No lay Spaniard shall give
them a fragata or ship's supplies without our special
order, or the permission of the governors and arch-
bishops, notwithstanding any privileges that they
may urge. 27 [Felipe II -Barcelona, June 8, 1585;
Toledo, May 25, 1596; Felipe IV -in the Reco-
pilacion.']

LAW XXXV

We order our viceroys of Nueva Espana to give
license for the preaching of the holy gospel, the con-
version and instruction of the natives, and for every-
thing else that is usual, to the discalced Carmelite
religious whom their order shall send from Mejico
for that purpose to the Filipinas Islands, Nuevo-
Mejico, and other parts; and in order that those
religious may be encouraged and incited to serve our
Lord in that apostolic labor, the viceroys shall pro-
tect and aid them as far as possible. [Felipe II-
Madrid, June 9, 1585.]

LAW XXV

We charge the provincials, priors, guardians, and
other superiors of these our kingdoms and of those
of Nueva Espana not to prevent or obstruct the voy-
age of the religious who, after receiving our permis-
sion, undertake to go, together with their commis-
saries, to engage in the conversion and instruction of
the natives of the Filipinas Islands. Rather shall
they give those religious the protection and aid that
is fitting. [Felipe II - Monzon, September 5, 1585.]

27 See also the instructions given by Felipe II to Francisco de
Tello, at Toledo, May 25, 1596, in our vol. ix, pp. 250, 251.

1637-1638] LAWS REGARDING RELIGIOUS 69

LAW XXIX

In consideration of the expenses incurred by our
royal estate in the passage of religious to the Fili-
pinas Islands, of the need [for religious] caused by
those who return, and of the place that they occupy
on the ships, and the fact that some persuade others
not to go to those parts, we order our governors of
the said islands to meet with the archbishop when-
ever any religious shall be about to leave those
islands for these kingdoms or for other parts; and,
after conferring with him, they shall not grant those
religious permission to leave the islands except after
careful deliberation and for very sufficient reasons.
[Felipe II -San Lorenzo, August 9, 1589; Felipe
III -Madrid, June 4, 1620.]

LAW XXVII

We order our viceroys and governors of Nueva
Espaiia, and charge the superiors of the orders -
each one so far as he is concerned - to see to it with
all diligence and special care that the religious sent
to the Filipinas Islands pass thither without being
detained. They shall not be allowed in other prov-
inces, nor shall any excuse be accepted. [Felipe II
-Aranjuez, April 27, 1594; Felipe III - San Lo-
renzo, September 17, 161 1.]

[The following law taken from titulo xv of this
same libro is here inserted.]

LAW XXXIII

Inasmuch as we have been informed that the
religious sent on our account to the Filipinas Islands
for new spiritual conquests will accomplish greater
results if each order is set apart by itself, we order

7° THE PHILIPPINE ISLANDS [Vol. 28

the governor and captain-general, and charge the
archbishop, that when this circumstance occurs, and
for the present, together they divide, for the instruc-
tion and conversion of the natives, the provinces in
their charge among the religious of the orders, in
such manner that there shall be no Franciscans where
there are Augustinians, nor religious of the Society
where there are Dominicans. Thus each order shall
be assigned its respective province, and that of the
Society shall charge itself with the [care of] mis-
sions; for it is under this obligation that they are
to remain in those provinces, as do the other orders,
and in no other manner. [Felipe II-Aranjuez,
April 27, 1594.]

LAW XXXIV

The Audiencia of Manila shall give what is need-
ful in ships, ship-stores, vestments, and the other
customary supplies, to the religious who shall have
license and permission to enter China or Japon,
according to the ordinances. Our officials of those
islands shall execute and pay for what the presidents
and auditors shall order and authorize for that pur-
pose. [Felipe II -El Pardo, November 30, i$55-]

LAW XXXI

It is fitting for the service of God our Lord and
our own that, when any religious are to go to preach
and teach the holy Catholic faith to the heathen who
live in the kingdoms of China, Japon, and other
places, they shall not enter the country of those bar-
barians in such a way that the result that we desire
should not be obtained. Therefore we declare and

1637-1638] LAWS REGARDING RELIGIOUS 7 1

order that no one of the religious who live in the
Filipinas Islands be allowed to go to the kingdoms
of China and Japon, even though with the purpose
of preaching and teaching the holy Catholic faith,
unless he should have permission for it from the
governor of Filipinas. Whenever there is a question
of sending religious to China or Japon, or permission
is asked for it, our president and auditors of the
royal Audiencia of Manila shall meet in special
session with the arfchbishop and the provincials of
all the orders of the Filipinas, and they shall consult
over and discuss the advisable measures for the direc-
tion of that holy and pious intent. They shall not
allow any religious to go to the kingdoms of infidels
without a previous permission of the archbishop and
governor, with the assent of all who shall be at the
meeting. In order that this may be done, our presi-
dent and Audiencia shall give and cause to be exe-
cuted all the orders that may be necessary. Such is
our will. [Felipe II -Madrid, February 5, 1596;
Felipe IV -Madrid, December 31, 1621; February
J 6, 1635; November 6, 1636; September 2, 1638;
July 12, 1640; in this Recopilacion.']

LAW XXVI

Our viceroys of Nueva Espana shall protect the
religious who go to the Filipinas Islands by our
order and at our account; and the officials of our
royal estate and all our other employees shall give
them speedy despatch and shall treat them well.
They shall collect no duty for their persons, their
books, and the warrants which are given them on
which to collect the cost of the voyage. [Felipe III
-Madrid, September 18, 1609.]

7 2 THE PHILIPPINE ISLANDS [Vol- 28

LAW XXXII

His Holiness, Paul V, promulgated a brief at our
request, dated Roma, June eleven, one thousand six
hundred and eight, in order that the religious of the
orders of St. Dominic, St. Francis, and St. Augus-
tine may go to Japon to preach the holy gospel, not
only by way of the kingdom of Portugal, but by way
of any other country; and it is advisable for the
service of God our Lord that that brief be duly ful-
filled. We order our viceroy of Nueva Espaiia and
the governor of the Filipinas Islands, and charge the
prelates of the islands, to cause it to be obeyed and
fulfilled, with the conditions and licenses ordained
by the laws of this titulo. [Felipe III -Madrid,
February 8, 1610; Felipe IV- in the Recopilacion.']

LAW XXVIII

We order our governor and captain-general of
the Filipinas Islands that if there are any religious
there who live in great scandal, and not according
to their rules, habit, and profession, and others who
have been expelled from their orders, whom the
provincials cannot drive from that province because
of the difficulty of embarking them for Megico,
that he hasten to remedy this, as is necessary and as
is most fitting to the service of God, our Lord, so
that such religious may not remain in those parts. 28
[Felipe III -San Lorenzo, September 17, 1616.]

28 A note to this law in the Recopilacion reads as follows: " This
law was extended to all America for the same reason, by a royal
decree dated Madrid, March 28, 1769; and the prelates are not
allowed to expel members of the orders except for just cause, while
those thus expelled are to be sent to Spain."

1637-1638] LAWS REGARDING RELIGIOUS 73

LAW LII

Inasmuch as briefs have been despatched by his
Holiness, ordering the religious of the Order of St.
Augustine in some of the provinces of Nueva Espana
to elect in one chapter some of the Spanish religious
who reside there, and in the next chapter religious
born in the Indias, we ask and charge the superiors
and chapters of the said order to observe the said
briefs and cause them to be observed, in the form
ordered by his Holiness - both in the provinces of
Nueva Espana and in the Filipinas - since they have
passed before our royal Council, and testimony has
been given of their presentation. The same is to he
understood in regard to the other orders and prov-
inces of the Indias, which shall possess briefs for
the alternative and under the same conditions.
[Felipe IV - Madrid, September 28, 1629; August
J y x 633; and in the Recopilacion.']

LAW XXXIII

Although it was determined that no religious
except those of the Society of Jesus should go to
japon to preach the holy gospel for the space of
fifteen years, and that the others who should try to
go to those parts through the rules of their order or
their particular devotion should be assigned the dis-
trict to which they were to go, not permitting them
to pursue their voyage by way of Filipinas or any
other part of the Western Indias, but by way of
Eastern India - notwithstanding that the precept for
the propagation and preaching of the gospel is com-
mon to all the faithful, and especially charged upon
the religious - we consider it fitting that the missions

74 THE PHILIPPINE ISLANDS [Vol. 28

and entrances of Japon be not limited to only the
religious of the Society of Jesus; but that the re-
ligious go and enter from all the orders as best they
can, and especially from the orders that possess con-
vents and have been permitted to go to and settle
in our Western Indias. There shall be no innovation
in regard to the orders that are prohibited by laws
and ordinances of the Indias. Those laws are made
not only for Eastern India but also for the Western
Indias, in whose demarcation fall Japon and the
Filipinas. It is easier and better for the religious of
our crown of Castilla to make their entrances by way
of the Western Indias. We straitly charge those who
thus enter, from either direction, to maintain the
greatest harmony and concord with one another,
and to regulate the catechism and method of teach-
ing -so that, since the faith and religion that they
preach is one and the same thing, their teaching,
zeal, and purpose may be so likewise. They shall aid
one another in so holy and praiseworthy an object,
as if all lived under and professed the same rule and
observance. If the nature of the country and the
progress in the conversion of its natives permit, the
orders shall be divided into provinces, making the
assignment of those provinces as shall appear best,
so that, if possible, the religious of the various orders
shall not mingle. If any of those religious who shall
have been chosen are removed, others shall be
assigned in their place, so that, as workers of the
holy gospel, they shall labor in this work which is
so to the service of God our Lord, each order sepa-
rately. They shall not engage in quarrels or dis-
putes, shall furnish a thoroughly good example, and
shall avoid strictly all manner of trade, business, and

1637-1638] LAWS REGARDING RELIGIOUS 75

commerce, and all else that shows or discloses a taint
or appearance of greed for temporal goods. And
since it will be necessary, in the further establishment
and increase of the conversion in those provinces, to
have therein three or four bishops, or more, from
all the orders -in order that they may confirm,
preach, ordain priests, meet whenever advisable, and
discuss and enact what they think will be necessary
to facilitate, augment, and secure for the conversion
-they shall be suffragan, in so far as it concerns
them, to the archbishopric of Manila, because of the
nearness and authority of that church. That division
of districts and dioceses shall be made by our Council
of the Indias. [Felipe IV -Madrid, February 22,
1632.]
[A later part of this law is as follows :]
Further, we order our viceroys, presidents, gov-
ernors, and cofregidors to publish and execute the
brief of our holy father, Clement Ninth, dated June
seventeen, one thousand six hundred and sixty-nine,
ordering that the religious of all the orders and the
Society of Jesus, and the secular clerics, shall not be
authorized to carry on, personally or through third
parties, trade or commerce throughout the territories
of the Indias, or the islands or mainland of the Ocean
Sea. In that number are included those who go to
Japon, as is mentioned in the said brief to which we
refer. [Carlos II and the queen mother - Madrid,
June 22, 1670.]

[The following laws bearing on ecclesiastical per-
sons in the Philippines are taken from other parts of
the Recopilacion :]

Inasmuch as the seculars who go to the Filipinas

7^ THE PHILIPPINE ISLANDS [Vol. 28

Islands from Eastern India to engage in their labors
are generally expelled and exiled, and remain there,
where many are employed in vicariates, curacies, and
benefices, to the prejudice of the natives and the
patrimonial rights of the islands, we order our gov-
ernor and captain-general not to allow any of the
said seculars from those districts to enter the islands,
or admit them to the exercise of duties or allow them
to give instruction. [Lib. i, tit. xii, ley xxi; Felipe
IV -Madrid, March 27, 1631.]

The treasurer of the Holy Crusade of Nueva
Espaiia has a substitute in the city of Manila, in the
Filipinas Islands, who performs the duties of treas-
urer. That substitute invests the money that pro-
ceeds from the bulls and many other sums, under
pretext that they belong to the bulls, by which
method he deprives the inhabitants of the city of the
use and lading-space of four toneladas which he
occupies in each cargo. That is contrary to the rul-
ings of various laws, by which favor is granted the
said city of the lading-space in the ships that are
permitted, and not to any person of Nueva Espaiia
or Peru. We charge and order the viceroys of the
said Nueva Espaiia to cause investigation of the sum
resulting from the bulls distributed in the Filipinas,
and that, whatever it be, it remain in our royal
treasury of the islands, and that so much less be sent
to the islands from our royal treasury of Mexico.
The amount that is found to have entered into the
treasury of the islands is to be given to the treasurer
of the Holy Crusade who resides in the City of
Mejico. The money that shall be sent to these king-
doms from the proceeds of the bulls shall be regis-
tered on account of it. The treasurer and his substi-

1637-1638] LAWS REGARDING RELIGIOUS 77

tute shall not export or import merchandise to those
islands, nor from them to Nueva Espafta, the vice-
roys imposing the penalties that they shall deem fit.
We order the officials of our royal treasury of both
places to observe, in the execution of this law, the
ordinances which the viceroy [of Nueva Espana]
and the governor of the islands (each in his own
district) shall ordain. We order the governor to
cause this law to be so obeyed that the sum resulting
from the bulls be given into the possession of the
royal officials of those islands; and that they advise
those of Mejico, so that the latter may send just so
much less a sum of money to the islands than what
they are obliged to send there annually. [Lib. i, tit.
xx, ley xxiv; Felipe IV- San Martin, December 21,

1634-]

JESUIT MISSIONS IN 1656

[From Colin's Labor evangelica (Madrid, 1663),
pp.81 1-820.]

List of the number of religious, colleges, houses, and
residences of the province of the Society of Jesus;
and of the churches, districts, and missions of
Indians administered in these Filipinas Islands,
this present year, M.DC.LVI.
The following list of the religious, houses, col-
leges, and residences contained in this province at
present, and of the districts, and ministers for In-
dians and other nations who are under its direction,
was made in obedience to an order from his Majesty
(may God preserve him). It gives the amount of
the incomes and properties that they possess, and the
number of Indians instructed. I have deemed it
fitting to add it here, so that the readers of this his-
tory may thus be informed of the present condition
of this province.

Religious

The religious of the Society who have come to
these islands from Espaiia and Nueva Espana at the
expense of his Majesty since the year one thousand
five hundred and eighty-one, the time of the arrival
of the first, are in all two hundred and seventy-two.

One hundred and fifty-one of these were priests,

1637-1638] JESUIT MISSIONS IN 1656 8 1

one hundred and ninety-eight, student brothers, and
twenty-three, coadjutors. 29

During the seventy-five years since the Society
entered these islands, one hundred and forty-three
have been received and have persevered in this prov-
ince. Only three were priests; twenty-three were
student brothers, and the rest coadjutors.

The number at present in the province is one hun-
dred and eight: seventy- four priests, eleven student
brothers, and twenty-three coadjutors.

Colleges and houses

The aforesaid one hundred and eight religious are
distributed among five colleges, one novitiate house,
one seminary-college for secular collegiates, and nine
residences, or rectoral houses, with their missions - a
total of sixteen.

Churches and villages

The churches and villages in charge of the rectors
of the said colleges and rectoral houses, and their
missions, are seventy-three in number, besides others
which are being temporarily conducted in other
parts, where there is no established village, although
the minister and instructor in doctrine visits them.

The plan and distribution of these religious, col-
leges, houses, missions, villages, and churches, is as
follows.

The island of Manila and the Tagdl province
College of San Ignacio of the city of Manila

It has generally about thirty religious - priests,
students, coadjutors, and novitiates. It is the semi-

29 This totals up three hundred and seventy-two, instead of the
number given in the text - evidently a printer's error.

82 THE PHILIPPINE ISLANDS [Vol. 28

nary of all the branches of learning, where the
subjects of reading, writing, and arithmetic are
taught, the humanities, arts, and theology; and has
authority to confer degrees in arts and theology. It
is the common infirmary and hospitium for the entire
province, especially for those who come new from
the kingdoms of Espafta, and even from Eastern
India, Terrenate, China, and Japon- whence more
than forty exiled religious came one year, whom this
college received as guests and maintained for a long
time. The congregations or chapters of the province
are held in it. It has those who take care of the sick
and dying; preachers; and confessors to the Span-
iards, Indians, negroes, and other nations - who come
to those ministers throughout the year, especially
during Lent, when some days eight or ten religious
go out to preach in various parts. This college
recognizes as its founder and patron Captain Este-
van Rodriguez de Figueroa, former governor of
Mindanao, who endowed it with one thousand pesos
income in certain house-properties and fruit-
grounds, most of which have been lost with the lapse
of time and the precarious character of incomes in
these regions. It is at present maintained by alms,
and by other new lands and properties which it has
been recently acquiring, from which, although great
diligence and care is exercised, the full amount
necessary for its maintenance is not derived - a mat-
ter of five or six thousand pesos - and consequently
debt is incurred every year.

The old church and house fell, and it has been
necessary to build another and new one, stronger and
more comfortable. For that purpose his Majesty
(may God preserve him) gave us an alms, in the year

1637-1638] JESUIT MISSIONS IN 1 656 83

one thousand six hundred and twenty-five, of ten
thousand ducados in vacant allotments of Indians.
That was carried into effect by Governor Don Juan
Nino de Tabora. Later, he ordered that six thou-
sand more be given to us, which is still to be carried
into effect. Until the time of Governor Don
Sebastian Hurtado de Corcuera, this college also
enjoyed four hundred pesos and four hundred fane-
gas of cleaned rice, which his Majesty ordered to be
given for the support of four priests, who were to
work among the Indians, which was a great help.
Although his Majesty in his piety and magnanimity
orders it to be continued, the needs of the royal
treasury do not ailow this to be done in its entirety.

College and seminary of San Joseph

This is for secular collegiates, theologians, artists,
seminarists, rhetoricians, and grammarians. For-
merly, their number jvas thirty- five or forty; but
now it has diminished to twenty or thereabout, be-
cause of the poverty of this country. It has a rector,
two professors of the Society, and two brother-
coadjutors, who attend to its temporal affairs. Its
patron is the same Captain Estevan Rodriguez de
Figueroa. Its income does not reach one thousand
pesos, and that sum is used for the support of the
religious, and for repairs in the building and to the
properties. The fellowships that the college obtains
are maintained with the sum remaining. The rest
of the students pay one hundred pesos per year for
their tuition. Inasmuch as the country is poor, and
most of the inhabitants are supported by the king's
pay, the fellowships are very few in number. For
that reason, Governor Don Sebastian Hurtado de

84 THE PHILIPPINE ISLANDS [Vol- 28

Corcuera tried to endow some fellowships in the
name of his Majesty, for the sons of his officials and
for those of worthy citizens. That was not con-
tinued, as it was done without order of the royal
Council. 30

Mission village [doctrina'] of Santa Cruz

This is a village of Christian Chinese, opposite
the Parian or alcaiceria of the heathen of that nation
on the other side of the river of this city, and of
some free negroes and Indians who work on the
farm-lands of the college of Manila, to which the
above-mentioned mission village is subordinate.
There are one or two priests who are interpreters
in it. The number of Chinese gathered in this mis-
sion village is five hundred tributarios, or a trifle
less, and about one hundred Indians and negroes.

Mission village [doctrina] of San Miguel
This is a village of Tagal Indians, and numbers
about one hundred and forty tributarios. It has one

30 Corcuera's endowment of these fellowships raised a great
storm in the islands, especially among the Dominicans, who claimed
that it was aimed at their college of Santo Tomas; while in Spain
the king and his council were equally indignant because they had
not been previously consulted in the matter, an indignation that
was carefully fostered and increased by the Dominicans. The
lawsuit in this case was bitter, and was conducted in the supreme
Council of the Indias by Juan Grau y Monfalcon, procurator of
the cabildo of the city of Manila; Father Baltasar de Lagunilla,
procurator-general of the Society of Jesus, for the college of San
Jose; and father Fray Mateo de Villa, procurator-general of the
Dominican province of the Rosario, for the college of Santo
Tomas. The case was prolific in documents from all three sources.
The Dominicans remained masters of the field, and this case con-
tributed to the downfall of Corcuera, who was finally superseded
in 1644 by Diego de Fajardo, who had been appointed some years
before, but might never have gone to the islands had it not been
for the lawsuit over the fellowships. See Pastells's Colin, iii, pp.
763-781.

1637-1638] JESUIT MISSIONS IN 1656 85

priest who gives instruction. It is located outside
the walls of the city of Manila, and is subordinate
to the rector of that college. A number of Japanese,
comprising influential men and women who were
exiled from their country for the faith, have gath-
ered in this village since the year fifteen. Among
them, the illustrious gentlemen Don Justo Ucondono
and Don Juan Tocuan, with some influential women,
have died with the lapse of time. The Society has
always maintained all those Japanese with its alms,
and with the alms given by various persons who
aided them generously when this city was in its
prosperous condition; but now they are living in
penury. This house has been the seminary of
martyrs since some of the European and Japanese
fathers have gone thence to Japon, who obtained
there the glorious crown of martyrdom.

College of the port of Cabite
It generally has four religious, three of whom are
priests, who labor among the seamen and soldiers and
the inhabitants of that village - Spaniards, Indians,
negroes, Chinese, Japanese, and people of other
nationalities - and one brother, who attends to tem-
poral matters, and conducts the school for reading
and writing. The mission of two small villages of
Tagal Indians near there - namely, Cabite el Viejo
[i.e.. Old Cabite] and Binacaya, which have about
one hundred and thirty tributarios - is subordinate to
this college. The priests who are generally asked by
the governors for the fleets of galleons that oppose the
Dutch, and those for the relief of Terrenate, are sent
from this college and the one at Manila. Its founder
and patron is Licentiate Lucas de Castro, who en-
dowed it with an income of five hundred pesos, the

86 THE PHILIPPINE ISLANDS [Vol. 28

greater part of which was lost on the occasion of the
rising of the Chinese in the year 39.

House of San Pedro

This house is located about two leguas upstream
from Manila. It was established on a site suitable
for the education of the novices of the province -
although they generally live in Manila, as they are
few in number, and this house contributes to their
support. Its founder and patron is Captain Pedro
de Brito, 31 who gave a stock-farm and tillable lands
for its endowment. Two religious live there. It has
sixty tributarios of Tagal Indians, who work on the
estate, to whom the religious teach the Christian
doctrine and administer the sacraments. Besides
that, they exercise the ministries of the Society among
those who go to the said church from the lands and
places near by - a not considerable number.

Residence of Antipolo

This residence has six villages, with their
churches; but it has only two religious and one
brother at present, because of the great lack of min-
isters. There are about five hundred tributarios, all
Tagal Indians, now Christians, with the exception
of a few heathen who wander in the interior among
the mountains. During the first years while the
Society had charge of this residence, about seven
thousand were baptized. The names of the villages

31 Pedro de Brito was also a regidor of Manila, whose post was
adjudged to him at public auction for one thousand four hundred
pesos of common gold, with the third part of what was promised
from the increase. He took possession of his post June 24, 1589*
See Pastells's Colin, iii, p. 783.

1637-1638] JESUIT MISSIONS IN 1656 87

are Antipolo, Taytay, Baras, Cainta, and Santa Cata-
lina.

Residence of Silan

This residence formerly comprised five villages,
which are now reduced to three. They have their
churches and three ministers. There are about one
thousand tributarios, all Tagal Indians and Chris-
tians. The villages are Silan, Indan, and Mari-
gondon.

Island of Marinduque

There are two religious in this island, and about
four hundred and fifty tributarios. There are still
some Indians in the mountains to be subdued. In
the year one thousand six hundred and twenty-five,
a priest died most gloriously in that mission at the
hands of the heathen. 32 The island is about three
leguas distant from the shores of the island of Manila,
opposite Tayauas. It is about three leguas in diam-
eter, and about eight or nine in circumference. The
products in which the tribute is paid are rice, pitch,
palm-oil, and abaca - which is a kind of hemp, from
which the best rope and some textiles are made.
There is a good port in the island where a galleon
was built in the time of Governor Don Juan de
Silva. 33

32 This was the protomartyr of the Society of Jesus in the
Philippines, Juan de las Misas, who met death in the last part of
November, 1624 {not 1625). He was a fluent preacher in the
Tagal tongue, and entered the Society in the Philippines. When
returning from Tayabas to Marinduque he was met by some
hostile Camucones and killed by a shot from an arquebus, after
which he was beheaded, in fulfilment of a vow to Mahomet. See
Pastells's Colin, iii, p. 791.

33 This was the galleon "San Marcos." See Pastells's Colin, iii>
p. 791.

88 THE PHILIPPINE ISLANDS [Vol. 2$

The island of Zebu and its jurisdiction
College of Zebu
Formerly it generally had six religious, who
labored among the Spaniards, Indians, and people
of other nationalities. At present it has but four,
one of whom is in charge of the boys' school. On
the occasion of the insurrection of the Chinese in
Manila in the year thirty-nine, this college had lec-
tures in theology. It was founded by an inhabitant
of that city, one Pedro de Aguilar. That college has
in charge the mission of the village of Mandaui,
which is the family of an influential Indian, in which
there are about forty tributarios. It has its own
church, where the sacraments are administered to the
people at times ; they usually come to the church at
our college, as it is near. Missionaries have gone
from this college several times to certain districts of
the lay clergy of that bishopric, and chaplains for
the oared fleets which are used against pirates among
the islands.

Residence of Bool
This island belongs to the jurisdiction of the city
of Zebu, and its mission is in charge of the Society.
It had many villages formerly, but now it is reduced
to six, the three larger being Loboc, Baclayon, and
Malabooch, which have their ministers; the other
three, smaller ones, being Plangao, Nabangan, and
Caypilan, which are appended to the former, being
called visitas here. It has about one thousand two
hundred tributarios. Those are warlike Indians,
and have made plenty of trouble during the past
years. However, they are reduced now, and are
conspicuous among the other Indians in the exercises

1637-1638] JESUIT MISSIONS IN 1656 89

of Christianity. They pay their tribute in lampotes i
which are cotton cloths. It is said that the tribute
was formerly paid in gold in some part of the island;
but gold is not now obtained there in any consider-
able quantity.

Jurisdiction of Leyte in Pintados

This jurisdiction contains two islands, namely,
Leyte and Samar - or, as it is called by another name,
Ibabao. The Society has four residences in those
islands, two in each one.

Leyte

This island has a circumference of about one hun-
dred leguas, and is long and narrow. A large chain
of mountains cuts it almost in the middle. That and
the difference of the two general monsoons, the brisas
and the vendavals, cause there an inequality and a
wonderful variety of weather and climate, so that
when it is winter in the north, it is summer in the
south, and vice versa during the other half of the
year. Consequently, when the sowing is being done
in one half of the island, the harvest is being gath-
ered in the other half. Hence they have two har-
vests per year, both of them plentiful ; for ordinarily
the seed yields a hundredfold. Leyte is surrounded
by many other small islands, both inhabited and
desert. The sea and the rivers (which abound, and
are of considerable volume) are full of fish; while
the land has cattle, tame and wild swine, and many
deer and fowls, with fruits, vegetables, and roots of
all kinds. The climate is more refreshing than that
of Manila. The people are of a brownish color, and
plain and simple, but of sufficient understanding.

9° THE PHILIPPINE ISLANDS [Vol. 28

Their instruction and ministry is under charge of two
residences or rectoral houses, namely, Carigara and
Dagami.

Residence of Carigara
This residence has ten villages with their churches,
and about two thousand tributarios. The names of
the principal villages are Carigara, Leyte, Xaro,
Alangalang, Ogmuc, Bayban, Cabalian, Sogor, Poro,
and Panahon, which are adjacent islets. The prod-
ucts of the earth in which the natives pay their tribute
are wax, rice, and textiles of abaca, which are here
called medrinaques and pinayusas. Six religious are
occupied in the instruction of those villages and dis-
tricts, besides those who have charge of the instruc-
tion in the shipyards for the galleons - which are
generally built in this island and district on his Maj-
esty's account, and because of the great ease in pro-
curing lumber there, and the convenient ports. Two
priests died gloriously in this residence, one at the
hands of Moro pirates, 34 and the other at the hands
of the natives themselves in the district of Cabalian 8&
- who, being the natives farthest from the chief vil-
lage, are less obedient and pacified than the others.

Residence of Dagami
It has about two thousand tributarios divided
among ten villages, each of which has its church.
Those villages are Dagami, Malaguicay, Guiguan,

34 This was Juan del Carpio - a native of Riof rio in the king-
dom of Leon - who had spent twenty years among the natives in
the Philippines. See Pastells's Colin, iii, p. 792.

35 Domingo Areso, a native of Caller, who was killed by an
Indian, April 10, 1745, because the father had censured him for
allowing his mother to die without the sacraments. See ut supra %
PP. 792, 793.

1637-1638] JESUIT MISSIONS IN 1 656 9 1

Balanguiguan, Palo, Basey, Dulac, Tambuco, and
Abuyo. Six religious are occupied in the instruction.
They pay their tribute in the same things as those of
Carigara, except the inhabitants of the village of
Guiguan, whose products consist of palm-oil. Op-
posite the village of Leyte in this island is another
small island called Panamao, which has no people,
but wild boars and other kinds of game, besides
excellent woods for shipbuilding. Some few years
ago a mineral abounding in sulphur was discovered. 86

The island of Samar or Ibabao
This island is the eastern extension of Leyte, being
separated from it by a very narrow strait, into which
a ship can scarcely enter with the spring tides. On
the eastern part it forms a strait with the island of
Manila. The latter is the usual channel by which
ships enter these islands when they come from Nueva
Espaiia. The famous cape of Espiritu Santo, 37 the
first land of the Filipinas to be sighted, and which is
an objective point [for the ships], is located in this
strait. The natives, the products of the land, the
climate, and other characteristics differ but little
from those of the island of Leyte. The residences
which the Society own there are also [like those of
Leyte].

36 It was discovered by Father Francisco Combes on the heights
of Boraguen, who reported the discovery to the alcalde-mayor of
Leite, Silvestre de Rodas, at Dagame, November 18, 1661. See
Pastells's Colin y iii, p. 793, note 1. See Jagor's Reisen y pp. 220-
223, where he describes this locality (which lies south of Burauen,
on the southern slope of the Manacagan range), and the process
by which the sulphur is obtained.

"Thus characterized in 17. S. Gazetteer (p. 512): "Im-
portant point of approach from Pacific Ocean. High, and visible
in clear weather 40 m., thus serving as excellent mark for working
strait of San Bernardino."

9 2 THE PHILIPPINE ISLANDS [Vol. 28

Residence of Cabatlogan {i.e., Gatbalogari\

This residence has about one thousand four hun-
dred tributarios, living in six villages, each of which
has its own church. Those villages are Cabatlogan
[1.*., Catbalogan] (where the corregidor and com-
mandant of the jurisdiction lives), Paranas, Caluiga,
Bangahon, and Batan and Capul- which is an islet
located in the same channel, next to a smaller islet
called San Bernardino, which gives name to this
channel [*.*., the Embocadero of San Bernardino].
There are five ministers busied in the instruction of
those villages.

Residence of Palapag

It has about one thousand six hundred tributarios,
who are instructed by five religious. They are
divided among eight principal villages, to wit, Pala-
pag, Catubig, Bobon, Catarman, Tubig, Bacor,
Boronga, and Sulat. The natives pay their tributes
in the same products as those of Leytey, and, in addi-
tion to those, some years ago they produced a quan-
tity of civet. The greater part of this residence was
in revolt some years ago, the authors of the revolt
and insurrection having apostatized from the faith.
Two father rectors of the residence - very important
religious - were killed in succession by them, giving
up their lives willingly in the exercise of their min-
istry. 38 Now the war which has been waged to reduce
them has been concluded. The relief ships from
Nueva Espana have made port several times at

38 These were Fathers Miguel Ponce and Vicente Damian. The
first was killed June 2, 1649; the second October 11, of the same
year. The former was a native of Penarojo in Aragon ; the latter,
of Randazo in Sicily. See Pastells's Colin, iii, p. 794, note 1.

1637-1638] JESUIT MISSIONS IN 1656 93

Borongan, and, on occasions of encounters with the
Dutch and of shipwreck, the ministers of instruction
residing there have performed very important serv-
ices for the king and for the community. The two
islands are much infested with pirates and hostile
[Moros]- Mindanaos, Joloans, and Camucones -
who take a great number of captives nearly every
yean For that reason, and because of their labor in
the building of galleons, and the epidemics that
afflict them at times, although fifty-five years ago, at
the beginning of the instruction by the Society, there
were more than twenty thousand tributarios, now
they do not exceed six or seven thousand. When the
Society took charge of these two islands, all their
natives were heathen; but now, through the goodness
of God, they are all Christians.

College of Oton and the mission village of Hog in
the island of Negros

This college is located in the island of Pan ay, in
the hamlet called formerly Arevalo, and now Iloilo.
It was founded by the alms of private persons, and
consequently has no patron. There are six religious
there and in the mission village of Hog in the island
of Negros, which belongs to it. In their charge is
the chaplaincy of the presidio of the Spaniards, and
the mission to the natives and those of other nation-
alities belonging to this presidio. The mission vil-
lage of Hog is also located near by, and is in the
island called Negros. Between the two of them
there are about one thousand tributarios. The So-
ciety has had charge of this mission but few years,
during which time they have baptized about six
hundred adults. The tribute is paid in rice.

94 THE PHILIPPINE ISLANDS [Vol. 28

Island of Mindanao

It is the largest island of the Filipinas, next to that
of Manila. A great part of it is still unsubdued. In
the portion that is subdued, the Society has charge of
the jurisdictions of Iligan and Samboangan. The
latter is the principal presidio of the Spaniards,
where we are beginning to establish a college.

College of Samboangan

This college has a rector, with five priests as work-
ers. The villages that it instructs are those of the
natives and Lutaos of Samboangan itself, who
number eight hundred families. Instead of paying
tribute, they serve at the oar in our fleets, which are
generally out on raids in defense of our coasts and
for the purpose of attacking those of the enemy. The
island of Basilan, opposite the presidio of Sambo-
angan, and two leguas away, has about one hundred
families - most of whom, attracted by the efforts,
affection, and solicitude of the missionary fathers,
come to receive the sacraments. When the tribute
is due, fewer of them appear. The Christian kind-
ness of the Spaniards, which is most concerned with
the welfare of souls, passes that by, because those
people are not yet completely subdued and domesti-
cated, and because of the risk of losing everything if
they oppress them too heavily. The same condition
prevails not only in the mission on the island of
Basilan, but also in all the other missions of this
jurisdiction of Samboangan. In the region of Min-
danao these are: La Caldera, a port situated at a
distance of two leguas eastward from Samboangan,
with about tvfo hundred families; Bocot, two hun-

1637-1638] JESUIT MISSIONS IN 1656 95

dred and fifty; Piacan, and Sirauey, one hundred;
Siocon, three hundred; Maslo, one hundred; Mani-
can, thirty; Data, twenty-five; Coroan, twenty;
Bitale, forty; Tungauan, one hundred; Sanguito, one
hundred; all lying south of Samboangan, and all giv-
ing a total of three thousand two hundred and fifty-
one families.

In this jurisdiction are included also the islands
of Pangotaran and Ubian, a three days' journey from
Samboangan, whose inhabitants are nearly all Chris-
tians. When the fleets pass that way, the natives give
them some kind of tribute. Item: the islands of
Tapul and Balonaguis, whose natives are still
heathen. Item : there are many islets about Basilan,
the shelter of fugitive Indians, many of whom are
Christians -who come to the fathers, at times, for
the administration of the sacraments ; and, at the per-
suasion of the latter, are mustered for service in the
fleets. The island of Jolo belongs also to the said
jurisdiction of Samboangan. There are many Chris-
tians in that island, who remained there when the
Spanish presidio was removed. The father mission-
aries go to visit them at times, and endeavor to bring
them back for the administration of the holy sacra-
ments. Reducing all those Indians to families, there
are about two hundred or so in Pangotaran and
Ubian; one hundred and fifty in Tapul and Balona-
guis; two hundred in the islets of Basilan; and five
hundred in Jolo and its islets: in all one thousand
families.

Jurisdiction of Iligan, with its residence of Dapitan

This jurisdiction extends through the eastern part
of the island. Its district extends for sixty leguas,

9 6 THE PHILIPPINE ISLANDS [Vol. 28

which includes the nation of the Subanos, 39 which is
the most numerous in the island,- and well disposed
toward the evangelical instruction, as they are hea-
then, and not Mahometans as are the Mindanaos.

The village of Iligan, which is the capital of the
jurisdiction, and where its alcalde-mayor and in-
fantry captain of the presidio lives, has about one
hundred tributarios on the shore; and in the interior,
in another village called Baloy, there are about two
hundred families, although only thirty come to pay
the tribute. In another village, called Lauayan,
which is on the other side of Iligan and on the bay
of Panguil, fifty [families pay tribute], although
there are twice as many. Then comes Dapitan,
which is the seat of the residence and mission, as the
people there are the oldest Christians of these islands,
who went willingly to meet the first Spaniards who
came to conquer them, and guided and served them
during the conquest, and have always persevered
faithfully in their friendship. For that reason they
are exempt from tribute. They number about two
hundred families; while there are about two hundred
and fifty more families in another and interior vil-
lage situated on the headwaters of the same river.

The villages situated on the coast in the direction
of Samboangan are Dipoloc, with three hundred
families; Duyno, with six hundred; Manucan, with
one hundred; Tubao, with one hundred; Sindagan,

39 The Subanes or Subanon (meaning "river people"), are a
heathen people of Malay extraction living in the peninsula of
Sibuguey in West Mindanao. See Mason's translation of Blu-
mentritt's Native Tribes of Philippines, in Smithsonian Report for
1899, pp. 544, 545. See also Sawyer's Inhabitants of the Philip-
pines, pp. 356-360 (though it must be borne in mind that Sawyer
is not always entirely trustworthy).

1637-1638] JESUIT MISSIONS IN 1656 97

with five hundred ; Mucas, with two hundred ; Qui-
pit, with three hundred : with a total of one thousand
seven hundred and fifty families, who are computed
to be included in this residence, whose instruction is
generally in charge of five priests.

Within a few years seven priests have given their
lives and shed their blood in this island for the
administration of the holy gospel, at the hands of
the Moros and apostates: two in the residence of
Dapitan, 40 and five in the district of Samboangan.
Of these, one was in Siao; 41 two in Buayen, 42 a king-

40 These were Fathers Francisco de Mendoza, and Francisco
Pagliola. The former was a native of Lisboa and was born in
1602 of a noble family. He was killed by the Moros in Malanao,
May 7, 1642. He had entered the Society in Nueva Esparla in
1 62 1 and went to the Philippines, while still a novice. The latter
was martyred January 29, 1648. He was a native of Nola in the
kingdom of Naples, the date of his birth being May 10, 16 10.
He entered the Society February 6, 1637, at Naples. On arriving
at the Philippines in 1643, he was assigned to Mindanao, where he
labored in Iligan and the western part of the island, going later to
the Subanos, who killed him. See Pastells's Colin, iii, pp. 800,
801 ; and Murillo Velarde's Hist. Philipinas, fols. 1 1 1 verso, and
154 verso and 155.

41 Juan del Campo, who was killed by the Subanos January 25,
1650, was born in Villanueva de la Vera, in 1620. He went to
Mexico in 1642, where he began to study theology, completing
that study in Manila. See Pastells's Colin, iii, p. 801 ; and
Murillo Velarde's Hist. Philipinas, fol. 178.

43 The two martyrs of Buayen were Pedro Andres de Zamora,
December 28, 1639, and Bartolome Sanchez, early in June, 1642.
The former was born in Valencia, and in 16 16 entered the Society
in Aragon, and went to the Philippines in 1626. He was sus-
pended from the Society in 1629, but was readmitted upon show-
ing full signs of repentance. He was sent while still a novice to
the missions at Buayen, where he labored faithfully and zealously
until his death.

The latter was born in Murcia on St. Bartholomew's day,
1 61 3. In his youthful years, while attending the Jesuit college,
he became somewhat wild, but later reformed ; and upon hearing
of the martyrs of Japon in 1628, he was fired with zeal to emulate
them, and entered the Society, being received on the ship that bore

9 8 THE PHILIPPINE ISLANDS [Vol. 28

dom of the Moros; and two others but recently in
this current year of 1656, in the capital of the entire
island - namely, the river of Mindanao, in the settle-
ment where King Corralat lives and holds his court 43
There are, besides, other fathers who have been cap-
tives, one of whom died in captivity; 44 and others
who have died in the Spanish presidio, at their posts
as chaplains.

The products of Mindanao and its islands are in
general the same as those of the other islands -
namely, rice, palms [sc. y cocoanuts], a quantity of
wax, vegetables, civet, and wild cinnamon (which
is used fresh). In the island of Jolo, a quantity of
amber has been found at times, and some large pearls.
It alone of all the Filipinas Islands has elephants.

Mission to Borney

With the opportunity of the oared fleets of the
presidio of Samboanga, which - accompanied by a
number of Indian volunteer vessels from the district
of Dapitan, and others of our missions - have sailed
during the last few years to this great island, and

him to Nueva Espana. Although he had resolved to return to
Spain in the same ship, because of the disconsolateness of his
parents at his departure, he changed his mind, and finished his
novitiate in Manila. Upon being ordained as a priest, he was sent
to Mindanao, and was killed by Manaquior while on his way
with a naval relief expedition to Buayen, after having been eleven
years in the Society. See Pastells's Colin, iii, p. 801 ; and Murillo
Velarde's Hist. Philipinas, fols. 113 verso and 117 verso.

43 These two fathers, Alejandro Lopez and Juan Montiel, were
martyred December 13, 1655 (not 1656). The latter was a
native of Rijoles in Calabria. See Pastells's Colin, iii, pp. 801,
802; Murillo Velarde's Hist, Philipinas, fols. 233 verso-235 verso;
and ante, p. 62, note 25.

44 The author alludes to Father Domingo Vilancio, who died
in 1634. He was a native of Leche in the kingdom of Naples.
He labored among the natives of the Philippines for more than
thirty years. See vol. xxvi, p. 266 ; and Pastells's Colin, iii, p. 802.

1637-1638] JESUIT MISSIONS IN 1656 99

since our fathers have always accompanied them and
acted as their chaplains, a mission has been formed
there at the same time ; and the ministries of the
Society have been exercised in those so remote parts,
with not a little gain, and great hopes of numerous
Christians, since those baptized number seven hun-
dred -among whom are some of the chiefs of the
neighboring islands, who have already offered vas-
salage to the king our sovereign, and asked for min-
isters of the gospel. If God be pleased to let our
arms in Mindanao be free, and if this undertaking
that has been begun in Borney be continued, it will
be without doubt to the great exaltation of our holy
faith, and the advantage of the Spanish state in these
Filipinas Islands. For, besides freeing the islands
from the continual invasions, fires, thefts, and cap-
tivities by those pirates, they will enjoy the fertility,
wealth, and abundance of this island, which is the
largest one of these archipelagos, having a circum-
ference of four hundred and fifty leguas. It is the
way-station for the commerce of the rich kingdoms
of India extra Gangem [i.e., beyond the Ganges],
Pegu, Sian, and Camboxa, upon which it borders.
In respect to Christianity, great increase can be
promised; for the people are, as a rule, docile and
of good understanding. Although the faith of
Mahomet has made some headway in the maritime
parts -but not with the obstinacy experienced in
other islands -all the people of the interior are
heathen.

College of Terrenate and its missions
The Society maintains a college in the island of
Terrenate, which is the head of the missions of that
archipelago, which were hitherto subject to the

IOO THE PHILIPPINE ISLANDS [Vol.28

[Jesuit] province of Cochin in Eastern India. Last
year they were assigned to this province of Filipinas
by virtue of a royal decree despatched by the advice
of the royal Audiencia, by the governor and captain-
general of these islands, on the occasion of the revolt
of Portugal and India. 45 At present three priests are
busied in this labor: one is the rector who lives in
the house and college of Terrenate, to look after the
ministry of Spanish and Indians in the presidios of
that island and that of Tidore, and the village of
Mardicas. The other two visit in mission the many
stations in their charge, as long as there is no min-
ister belonging to each of these.

The chief and oldest mission is that of the king-
dom of Siao, where there was estimated to be at the
beginning, eleven thousand seven hundred Chris-
tians, while today they do not number four thousand.
The king of that place has many subjects, and allies
in the islands of Tabuco or Sanguil Ba^ar, 46 the

45 After sixty years of Spanish rule, Portugal revolted (De-
cember, 1640), threw off the Spanish yoke, and placed on its
throne Joao IV - who, as duke of Braganza, was the most wealthy
and influential of all the Portuguese noblemen; and he was re-
garded as the legitimate claimant of the throne. Spain made
several attempts to recover this loss; but Portugal has ever since
been independent.

46 i.e.. Great Sanguil. The auditor Francisco de Montemayor
y Mansilla says that Sanguil is twelve leguas from Siao and ten
from Mindanao, and has a circumference of six or seven leguas*
" Four chiefs rule this island, namely, those of Siao (in the vil-
lages called Tabaco), Maganitos, Tabucan, and Calonga. The
latter had two villages, Calonga and Tarruma, where there was
formerly a presidio with ten or twelve Spanish soldiers, solely for
the defense of those two Christian villages from the invasions of
the Moros of tl^e same island. The village of Tarruma, after the
dismantling of our forts, passed into the control of the Dutch ; and
there are now, according to reports, some Dutch there, and a
dominie who preaches to them. The other village, Calonga, which

1637-1638] JESUIT MISSIONS IN 1656 1 01

Talaos, 47 and in Matheo or Macasar. The Talaos
number about eleven thousand souls, and their chief
is a Christian. So likewise those of Maganita,
Moade, Tomaco, and Sabugan in Sanguil Bagar.
There are eight hundred native Christians in Ca-
longa, the capital of the same island. A Franciscan
priest lives there at present, while the Society, to
whom that mission belongs, has no one to send there.
From Siao the mission of the province of Mana-
dos, in the island of Matheo or Macasar, is also
visited. Formerly it had four thousand Christians t
but now Christianity is almost wiped out (even the
villages of our faith, and allied to us) by the raids
of the Dutch and the Terrenatans, who favor another
nation and one allied with the Dutch and Terre-
natans. Inasmuch as the land of Manados is un-
healthful, five members of the Society have perished
in the enterprise of its conversion. A short distance
from Manados is Cautipa, a part of the same main-
land of Macasar, and subject to the king of Siao,
with about four or five thousand heathen families.

is governed by a father-in-law of the king of Siao, still perseveres
in the Catholic faith and the friendship of the Spaniards. It is
visited, although with dangers and difficulties, by the fathers of the
Society of Jesus who live in Siao, when they go to visit the Chris-
tian villages owned by that king in the island of Sanguil." See
Pastells's Colin, iii, p. 814.

47 The same auditor (see note, above) says that the Talaos
"are four islands lying in the same district as those of Sanguil
and Siao. The country is poor, the people barbarous and naked,
and the islands abound in cocoas and vegetables, some little rice
(on which they live), and some roots (with which they pay their
tribute). Two islands and part of another are vassals of the king
of Tabucan ; the fourth island and part of that which pays tribute
to the king of Tabucan are vassals of the king of Siao. They have
their own petty chief, who was baptized in Manila; and there are
now eight hundred baptized families there. ,, See Pastells's Colin,
iii, p. 814.

102 THE PHILIPPINE ISLANDS [Vol. 28

The fathers lived among them and made some Chris-
tians formerly.

The former Christian settlements in Gilolo-Sa-
bugo, Moratay, San Juan de Tolo, and others of
Batachina- which before numbered two hundred
and fifty thousand Christians, instructed by our
fathers, are also destroyed by the same wars with
heretics. May the Lord bring it about that that door
may be again opened to the cultivation of this vine-
yard, through the peace of Espafta and Olanda. This
vineyard is continued, by way of this district of
Batachina, by the Papuans and thence by Nueva
Guinea - whose farthest bounds are yet unknown, as
well as the knowledge of what God has reserved for
the evangelical ministers and the Spanish empire in
that unknown land. 48

Father Alonso de Castro, a Portuguese, was an
illustrious martyr of Christ in Maluco, for whom,
after he had preached the gospel there for the space
of eleven years, the Moros wrought the crown of
martyrdom; in January, 1559 -dragging him first
through rough places, where he endured imprison-
ment, and giving him later many wounds ; and, lastly,
throwing his dead body to the bottom of the deep sea.
At the end of three days the body appeared on the
strand surrounded with emanations of light. See his
life and martyrdom among the illustrious men of
Father Eusebio. 49

48 When Father Colin wrote, the Dutch had already discovered,
explored, and delineated in their maps with sufficient accuracy, the
coasts of New Guinea and New Holland, or Australia and New
Zealand. See Pastells's Colin, iii, p. 816.

49 Alonso de Castro was born at Lisbon. Sommervogel (Bibli-
otheque) says that he labored for nine years in the missions of
Terrenate, and that he was martyred January 1, 1558.

1637-1638] JESUIT MISSIONS IN 1 656 103

China and Jap on

The relationship with the provinces of Japon and
China ought also to be included among the ministries
of this province, because of the communication that
their nearness offers, and the present necessity of
those fields of Christianity imposes obligations on us.
The ministers there have been assisted from here,
these last few years, with some alms for their support
- especially in the province of Chincheo, which is the
nearest -and wine for the masses, and holy oils,
which those missions would not have if they were not
furnished from here. They earnestly petition the aid
of more ministers, as those who are there are few and
aged. If many ministers come from Europa, and we
have an order for it, some shall be given to them.

THE RELIGIOUS ESTATE IN THE
PHILIPPINES

[This survey of religious affairs in the islands is
taken from the Ghronicas (Manila, 1738) of the
Franciscan chronicler San Antonio, vol. i, pp. 172-
175, 190-210, 214-216, 219, 220, 223-226.]

CHAPTER XLVI
Ecclesiastical theater of the Philipinas Islands

510. Who does not express wonder that the
evangelical preaching in these islands (and more
especially at Manila) is so eloquent; that the wor-
ship in the temples has a veneration as perennial as
it is ceremonious; that the holy orders maintain
themselves in the most strict observance of their
institutes and rules; that the Christian church is so
happily increased; that devotion is so well received;
and that justice is so uprightly administered? For,
if one considers without prejudice, these are certain
precious gems, so resplendent and so exquisite, that
the crown of Espafia can glory in adorning itself with
them - even though it be, as is the fact, the Spaniards
who shape those gems from justice. All this so
ennobles these islands that they are reported as
extraordinary among all these lands.

511. This ecclesiastical theater of the city of

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1637-1638] RELIGIOUS ESTATE 1 07

Manila demands huge tomes from justice for its his-
tory, which the limits of my history do not permitj
and a very ingenious pen for its praises, which is not
united with my lack of eloquence. I have seen some
voluminous writings on this subject, which I have no
time to follow. I have seen some that are written so
meagerly, that my own interest [in the subject] is
offended. May it please God that my design, which
confesses itself debtor to all, may now find a proper
medium.

512. The first church of Manila was erected as a
parochial church, under the title of the Immaculate
Conception of our Lady, at the end of the year 1571,
when the adelantado and conquistador, Legaspi,
divided the lands and site of Manila. Although I
have read in a certain manuscript that that first erec-
tion was made with four clerics, I cannot find in his-
tory anything that verifies this statement. For the
printed histories of these islands state that when the
adelantado Legaspi divided the land, he summoned
the natives of Manila and their ruler, Raja Matanda;
and, placing the fathers of St. Augustine in their
presence, told them that those were their true fathers,
and their instructors in the law of the true God, who
had come to teach it to them ; and there is no mention
of any secular.

513. Further, I think that the licentiate Don
Juan de Vivero was the first cleric who came to these
islands. Although he came hither in the year 1566,
in the famous ship " San Geronymo," five years
before the conquest of Manila, it is not proved to
my satisfaction that he was ever in Manila; and it
is more probable that he remained in Zebu, the first
land that was conquered. Another cleric was the

108 THE PHILIPPINE ISLANDS [Vol.28

licentiate Don Juan de Villanueva, of whom the only
thing known is that he was a priest, and that he lived
but a little time - and that after the erection of the
church. Another cleric who came earlier [than the
latter] was Don Luis Barruelo, who had been sent to
Philipinas by the archbishop of Mexico, as associate
of the above-mentioned Don Juan de Vivero, so that
they might be the judge-provisors and vicars-general
of all the islands; for the archbishop thought that
this provision belonged to his care and jurisdiction,
as he was the prelate nearest to these islands. But
Don Luis Barruelo arrived at the islands in the year
1577, six years after the foundation of Manila.
Therefore it appears that the Augustinian fathers
were the only ones who exercised the entire govern-
ment in utroque foro™ and the parochial adminis-
tration of Manila and all the islands. To them
succeeded, in the said government, the discalced
Franciscan religious, until the arrival of the most
illustrious Salazar, first bishop of Manila.

514. This church, when first erected, was poor.
Although with the lapse of time it had sufficient
incomes, yet, with the fires and continual earth-
quakes, the church buildings were ruined. Thus,
because of the earthquakes of the year 1645, the
church of La Misericordia was used as the cathedral
church from November 26, 1652, until June 7, 1662,
when possession was taken of the new church. The
latter is still standing, and was built by the zealous
and costly efforts of the holy archbishop, Don Miguel
de Poblete, albeit he did not leave it entirely finished.
His Excellency placed the first stone April 20, 1654.

50 i.e., " in both courts," meaning the outer court of ecclesiastical
justice, and the inner court of conscience. See vol. viii, p. 278.

1637-1638] RELIGIOUS ESTATE 109

It was a square slab, and bore the following inscrip-
tion : " The Church being under the government of
Innocent X; the Espanas, under King Phelipe IV
the Great; and these islands, under Don Sabiniano
Manrique de Lara, knight of the Order of Cala-
trava: Don Miguel de Poblete, its metropolitan
archbishop, placed this stone, April 20, 1654, * or the
building of this holy cathedral - its titular being the
Conception of our Lady, and its patron, St. Andrew
the apostle." It was completed later (on August 30,
1671), by the dean his nephew, the master Don
Joseph Millan de Poblete, who was afterward bishop
of Nueva Segovia. It is a beautiful stone building.
It is forty brazas long by fifteen wide, and five high.
It has three principal doors, corresponding to the
three naves of its structure. Along the two side aisles
it has eight chapels on each side [of the church], with
two sacristies - one for Spaniards, and the other for
the natives of this country. The capacity of its choir
is fifty-two. Its stalls are of red wood. The steeple
is high and beautiful, and has fourteen bells - a larger
number and larger in size than the old bells, and
lately cast anew -and has upper works of wood,
which are not used. The church is under the per-
sonal care and watchful management of the arch-
bishop of Manila who is now governing. The houses
of the ecclesiastical cabildo are contiguous to the
church."

515. Gregory XIII was the one who erected that
first parochial church into a cathedral, by his bull

51 For further historical and descriptive information regarding
the cathedral of Manila (especially the present structure, com-
pleted in 1879), see Fonseca's Resena cronologica de la catedral
de Manila (Manila, 1880).

I IO THE PHILIPPINE-ISLANDS [Vol. 28

given at Roma in the seventh year of his pontificate,
namely, in that of 1578, at the petition of our Phelipe
II, king of the Espaiias. He assigned it twenty-seven
prebendaries of whom the king appoints those who
are necessary. They consist of five dignitaries - dean,
archdeacon, precentor, schoolmaster, and treasurer;
three canons (the fourth having been suppressed by
the Inquisition, as has been done throughout the
Indias) ; and two whole and two half racioneros, by
virtue of a royal decree given in Valladolid, June 2,
1604, countersigned by Juan de Ybarra, the king's
secretary. With the above, and two curas, sacristans,
master-of-ceremonies, verger, etc., this church is very
distinguished and well served, and the choir is quite
crowded at all canonical hours. At its first erection,
the advocacy of the most pure Conception was be-
stowed upon this church, and it has been preserved
up to the present time.

516. The archbishops of Manila receive the sal-
ary of 5,000 pesos of common gold, by virtue of his
Majesty's decree given at Madrid, May 28, 1680;
the dean, 600 pesos, by virtue of royal presentation;
the four dignitaries of this holy church - namely,
archdeacon, schoolmaster, precentor, and treasurer -
each receive 500 pesos, for the same reason ; the three
canons - namely, the doctoral, the magistral, and he
of grace -each 400 pesos, for the same reason; the
two racioneros, each 300 pesos, for the same reason;
the two medio-racioneros, each 200 pesos, for the
same reason ; the master-of-ceremonies, 200 pesos, by
a royal decree dated February 22, 1724; the two curas
of the holy church - one for the Spaniards, and the
other for the natives and blacks -each 183 pesos, 6
tomins, and 7 granos.

1637-1638] RELIGIOUS ESTATE I I I

CHAPTER XLVII
Jurisdiction of the archbishopric

536. The archbishopric of Manila extends its
jurisdiction through the entire provinces of Tongdo,
Bulacan, Pampanga, Taal, or Balayan; even to Min-
doro and Marinduque ; all the coast of Zambales, up
to the point and bay of Bolinao ; Laguna de Bai, and
its mountains, to Mahayhay inclusive; and the juris-
dictions of Cavite, Marivelez, and the city of Manila.

CHAPTER XLVIII
Ecclesiastical tribunals of Manila

537. For the despatch of its business this archi-
episcopal ecclesiastical tribunal has its provisor and
vicar-general, with his chief notary and fiscals. It
has a house which is used as the prison of the ecclesi-
astical tribunal, which has a capacious living-room,
and separate lodgings for the seclusion of abandoned
women.

Commissariat of the holy Inquisition

538. There has been and always is in this city of
Manila a commissary of the Holy Office of the In-
quisition, appointed by the holy tribunal of Mexico. 52
That commissary is the superior and superintendent
of all the commissaries scattered about in the islands
- namely, in Cagayan, Pangasinan, Camarines, Zebu,
Ilocos, and the island of Negros; and at Manila
another private commissary for the fathers of the

52 Marginal note: " In the year 1571 the first Inquisition was
established in Mexico, and its first inquisitor was Don Pedro
Moya de Contreras, afterward visitor, archbishop of Mexico, and
its viceroy ; and later president of the royal Council of the Indias.
See Torquemada, in La monorchia indiana, book 5, chapter 34."

1 1 2 THE PHILIPPINE ISLANDS [Vol. 28

Society, who is always an honored cleric. The tri-
bunal here is formed of the said superintendent-
commissary with his chief constable and his notary.
Its council of ministers comprises various examiners
of books and writings, counselors, and familiars.
There are always three or four superintendent-com-
missaries appointed, so that in case of death or
removal another may succeed promptly to the office;
but only one of them exercises the office [at any one
time]. From the time of the venerable martyr of
Syan [i.e., Siam], Fray Juan de San Pedro Martyr,
or Maldonado, the first commissary in these islands
(who died December 22, 1599), until the present
commissary, the very reverend father ex-provincial
Fray Juan de Arechederra (a son of the convent of
San Jacinto de Caracas, of the province of Santa
Cruz of the Indias, and graduated with the degree of
doctor from the celebrated university of Mexico),
this office of superintendent-commissary has been
vested in the religious of our father St. Dominic suc-
cessively, without other interruption than the short
interval of seven years - when an Augustinian, Father
Joseph Paternina, exercised the office, beginning with
October, 1664, when he succeeded father Fray Fran-
cisco de Paula, until July of 167 1. Then father Fray
Phelipe Pardo, afterward archbishop of Manila,
assumed the office, because of the dismissal of Father
Paternina from his office by a sentence of the holy
tribunal of Mexico, because he unjustly issued acts
against and arrested the governor of these islands,
Don Diego de Salcedo. This commissariat has al-
ways been a post of great honor, authority, and credit,
and is for that reason eagerly sought by the most
distinguished members of the order. But, the tri-

1637-1638] RELIGIOUS ESTATE "3

bunal of Mexico having requested the fathers super-
intendent-commissaries to make investigations, in
order to act as such, the Dominican fathers excused
themselves, as they live here without incomes, and
were unable to make investigations because of their
increased expenses ; and Father Paternina being in
Mexico on that occasion, he easily obtained the office
which afterward cost him so much.

Tribunal of the Holy Crusade

539. The erection of the apostolic and royal tri-
bunal of the Holy Crusade in the city of Manila
(as the capital of these islands, where the royal
Audiencia resides), had its foundation in the general
decree of Phelipe III, given in San Lorenzo, under
date of May 16, 1609. 53 In consequence of that
decree, that tribunal is composed of a commissary-
subdelegate-general, who performs the duties of
president, and is appointed by his Majesty, with the
advice of the supreme council of the Holy Crusade ;
an auditor, who is the senior auditor of the royal
Audiencia ; and the fiscal of the same body - all of
whom receive a special salary for their duties. For
the computation of its accounts, the senior accountant
of the royal officials serves, in accordance with the
terms of the above-mentioned royal decree. For their
business they have a secretary; a chief notary, with a
salary; and four notaries, without any assigned salary,
but who receive the fees from the business transacted
by them. For the expedition of the bulls (which are

83 That decree organized the tribunals of the Crusade, and
made provision for their conduct and for the care of the revenues
from the bulls. Various laws on this subject are found in Reco-
pilacion leyes de Indias t lib. i, tit. xx; one of these may be found
ante, pp. 76, 77.

I H THE PHILIPPINE ISLANDS [Vol. 28

published biennially in these provinces), the suitable
number, and at all prices -bulls for the living and
for the dead, de lacticinios, and of composition 54 -
are sent from Europa, with the bundles of despatches
and instructions from his Majesty and from the
apostolic commissary-general. Having been first
examined and numbered before the subdelegate-
general, they are deposited under good security in
the royal magazines of this capital, where pay-war-
rants are issued for the treasurer-general or manager,
into whose charge this business is given.

540. From the first foundation, it was established
that the preaching of each biennial term should occur
on the twenty-eighth of October. But with the begin-
ning of the year 1736 that date was transferred to the

54 Among the media employed by the Holy See in the restora-
tion of one's conscience to its good estate, are the bulls of composi-
tion. In the case of persons in possession of ill-gotten goods, as
prebendaries who have forfeited their canonical allotments, or
trustees who have maladministered estates, and the like, an arrange-
ment (Latin, compositio) is sometimes made -only, however,
when the rightful owners or heirs of the property in question are
unknown (si domini sint ignoti), whereby the said "unjust stew-
ard " is allowed to keep for himself a moiety of what does not
belong to him, on condition that the rest be handed over for the
maintenance of church services, or institutions of charity, as hos-
pitals, asylums, and the like. See Ferraris's Bibliotheca, art.
" Bulla Cruciatae." - Rev. T. C. Middleton, O.S.A.

The bulls for the dead were placed on the heads of the dying,
or in the hands of the dead - purchased by their friends or relatives
in order to rescue their souls from purgatory. Those de lacticinios
(literally, " for milk-porridges") permitted to ecclesiastics the use
of certain foods at times when these were forbidden by church law.
The bulls of the Crusade were valid as dispensations only one
year in Spain; but according to Solorzano they were extended to
two years in the colonies, on account of the long time required
for them to reach those distant places. See Bancroft's Hist.
Mexico, iii, p. 665. After the victory of Lepanto, Gregory XIII
resumed the issue of these indulgences, and extended them to
twelve years ; and since then his bull has been renewed every twelve
years. (E. H. Vollet, in Grande Encyclopedie (Paris, Lamirault
et Cie.), xiii, p. 453.

1637-1638] RELIGIOUS ESTATE "5

first Sunday in Advent, by order of his Excellency
the commissary-general, so that the preaching might
be on the same date in all the kingdoms and seign-
iories of the royal crown.

541. The management and despatch of this con-
cession, and the collection of the alms and proceeds
from it, were regularly included, annexed, in the
agreements which were made with the royal apostolic
tribunal of the City of Mexico - the treasurer-general
of the kingdom naming a substitute deputy, who
should have in his charge the matters pertaining to
these Philipinas. When that was omitted, it was in
charge of the royal officials of these treasuries, in
accordance with the royal decrees which have so pro-
vided it. Certain publications intervened, which
were entrusted, by special arrangement, to the in-
habitants of Manila, independently of the treasurer-
general of Mexico. But lately, the dependence of
Philipinas on the arrangements of that kingdom hav-
ing been dispensed with, a solemn agreement was
made with the royal apostolic tribunal of this capital,
for the six biennials of the thirteenth concession, by
General Don Joseph Antonio Nuiio de Villavicencio,
proprietary regidor of this city (who obtained a let-
ter from his Excellency the bishop, an inquisitor, and
former apostolic commissary-general of the said
Holy Crusade) ; and the said contract having termi-
nated, a new one was made by General Don Diego
Zamudio, an inhabitant of the said city, who is
charged with this enterprise for the six biennials of
the current and fourteenth concession. 55

55 Apparently the " farming out " of this revenue, by the crown,
to private persons. A law of May 30, 1640, enacted that all the
expenses connected with the bulls of the Crusade should be paid
from its proceeds, the remainder being paid to the crown (Reco-
pilacion, lib. i, tit. xx, ley xvi).

1 1 6 ^5HE PHILIPPINE ISLANDS [Vol. 28

542. For that expedition the said treasurers give
bonds in sufficient form. They appoint the receiving
treasurers, who attend to the expense of bulls in all
the villages of the provinces that are included in this
jurisdiction, and place the proceeds of this conces-
sion, as they become due, in the royal treasury of
Manila, or in those of Mexico, according to the
agreement at the time of contract.

CHAPTER XLIX

Churches and colleges of Manila

Royal chapel

543. Inside the walls of the city of Manila, and
at the extreme northeast by north section of it, stands
the royal chapel, which has the title of Nuestra
Sefiora de la Encarnacion [i.e. } our Lady of the In-
carnation], and contains the most holy sacrament.
It is a very elegant structure, and was founded by
Governor Don Sebastian Hurtado de Corcuera. It
is used for the chapel functions of the royal Au-
diencia, for the spiritual administration of the royal
hospital for the soldiers of the army, and for their
burial. For this last purpose, the chaplains go with-
out any subordination to the parish church, wearing
the cope, and with cross carried high, through the
public streets to the said royal hospital for the bodies
of the deceased soldiers, which they carry with all
manner of solemnity to the royal chapel, where they
are buried. For the above, and so that they may
serve in the chaplaincies of the galleons in this line,
and for the divine worship of the said chapel, the
chapel has its chief chaplain, and a number of rbyal
chaplains, sacristans, and other ministers, who serve
it with great decorum and pomp. This is a rich

1637-1638] RELIGIOUS ESTATE "7

church, and is beautifully adorned with altars, re re-
doses, pulpit, and sacristy; it has choir, organ, and a
goodly band of singers ; and rich ornaments, and
sacred vessels of silver and gold - and, in particular,
a monstrance of pure gold, valued at eleven thousand
ducados.

Royal hospital

544. Not very far from this royal chapel, and
more toward the center of the city, is the said royal
hospital, for the soldiers of the Manila camp. It
has its own chaplain, manager, physician, surgeon,
apothecary, and all the other necessary provisions.

Royal seminary-college of San Phelipe

545. His Majesty asked Don Fausto Cruzat y
Gongora, governor of these islands, by a royal decree
of November 28, 1697, to inform him whether there
was or was not a seminary-college for boys in Manila,
for the service of his cathedral church; and that, in
case there were not, he should set about its founda-
tion and building. He was to advise his Majesty of
the expenses necessary for it, and for its necessary
maintenance. The governor reported; and, by an-
other royal decree of April 28, 1702, the piety of
his Catholic Majesty decided upon the foundation of
a royal college in the city of Manila, which should be
a seminary for eight seminarists. The sum necessary
for its building and maintenance was to be appro-
priated from the funds accumulating from vacancies
in the bishoprics of these islands, and from the tithes;
and, if necessary, from the funds of the royal treas-
ury. All was to be done with the advice of the
archbishop of Manila, and his Majesty was to be

I I 8 THE PHILIPPINE ISLANDS [Vol. 28

informed of all that was done. Everything was car-
ried out by the governor and master-of-camp, Don
Domingo de Zabalburu; and, with the approval of
his Excellency the archbishop, Don Diego Camacho
y Avila, the plans for the building of the seminary
were begun with all possible energy. By a general
meeting of the treasury tribunal, held May 22, 1705,
four thousand pesos were appropriated to General
Don Miguel de Elorriaga for the encouragement of
this enterprise.

546. With the arrival at these islands of the
patriarch of Antiochia, Cardinal Don Carlos
Thomas Millard de Tournon, 56 in the year 1704,
and with the stay of the abbot Don Juan Baptista
Sidoti 57 in the islands, until he went to Japon, that

56 Tournon was the papal legate sent to China for the settle-
ment of the famous controversy regarding the " Chinese rites,"
which had lasted some seventy years. The missions to China were
entirely in the hands of the Jesuits until 1631, when Dominicans
entered that country, and Franciscans in 1633. The new mission-
aries soon began to accuse the Jesuits of undue complaisance and
conformity with heathen customs, and made complaint against
them at Rome. For a time the Holy See permitted the practice
of the Chinese rites, but frequent contentions arose on this subject
between the Jesuits and the other orders, which were not definitely
settled by Rome for many years. Finally, Clement XI sent
Tournon (1703) to investigate the matter thoroughly, who con-
demned the rites in question as idolatrous and was therefore im-
prisoned by the Chinese emperor. He died in this captivity
(1710), but his decision was accepted by the pope, and all Cath-
olic missionaries to China were required to take an oath that they
would resist those rites to the utmost. See full account of this
controversy, with citations of authorities, in Addis and Arnold's
Catholic Dictionary (Meagher's revision), pp. 926-928. For
accounts of Tournon's stay at Manila, and the dissatisfaction
which he aroused there, see La Conception's Hist. Philipinas, viii,
pp. 306-324; and Zuniga's Hist. Philipinas (Sampaloc, 1803), pp.
411-416.

67 Sidoti (or Sidotti) was an Italian priest who came to Manila
with Tournon, intending to enter the forbidden land of Japan.
In 1709, he succeeded in doing this, by persuading the captain of

1637-1638] RELIGIOUS ESTATE I 1 9

work was strengthened by various alms, which the
said Sidoti went about collecting for it, until he
succeeded in giving it a stone foundation one vara
high. The seminary was called San Clemente, in
honor of the pope. 58 Then writing to Madrid and
to Roma the progress that had been made - namely,
that the seminary was already in operation, and that
the number of the seminarists exceeded twenty, and
attributing that glory to the said gentlemen and to
their efforts, it was advised that the said cardinal
should select those persons whom he thought proper
for master and rector. Pontifical commission was
assigned him for that, and in fact, in the year 1707,
the licentiate Don Gabriel de Isturis was appointed
rector, and the bachelor Don Hypolito del Rio as
master of the seminarists. On November 28 of that
year, the first eight seminarists were received by the
governor of these islands, Don Domingo de Zabal-
buru. The archbishop and governor of these islands
helped in all these plans, and, in addition to the
above alms, contributions were made f torn the reve-
nues of the royal treasury.

a Spanish vessel to land him on the Japanese coast; Zuniga says
(Hist. PkilipinaSy pp. 420, 421) that nothing more had ever been
learned regarding him. La Conception, however, writing some-
what earlier, says (Hist. Philipinas, vi, p. 82) that in 1716 news
of Sidoti's imprisonment and death arrived at Canton -the latter
being attributed to his continual fasts and austerities. But Griffis
relates (Mikado's Empire, pp. 262, 263) so much as may now be
known about Sidoti's fate, derived from a book - Sei Yd Ki Bun
("Annals of Western Nations") -written by the Japanese
scholar who examined the priest, which gives the facts of the case,
and the judicial proceedings therein. Sidoti " was kept a prisoner,
living for several years after his arrival, in Yedo (Tokio), and
probably died a natural death/'

68 See La Conception's detailed account (Hist. Philipinas, viii,
PP* 315-338) of the founding of this college.

1 20 THE PHILIPPINE ISLANDS [Vol. 28

547. Having been informed of all this news, the
apostolic nuncio at the court of Espafia presented
himself before the Catholic Majesty in the name of
the pope (who had been informed by the archbishop
and the governor of Manila), asking that his Maj-
esty would deign to consider as valid the said foun-
dation in the aforesaid form in the city of Manila -
since it meant glory to his crown to have a seminary
in these islands, from which so many advantages
would follow for the spread of the Catholic faith in
Japon, and China, and among other barbarous peo-
ples, by rearing subjects in the said seminary in
virtue and learning as evangelical ministers, of
whom there was so much need. That was to be
without any expense to the royal treasury, since some
of its seminarists were supported with alms, and some
with the revenues that belonged to their own houses.

548. His Majesty consulted his royal Council of
the Indias. From their examination of the matter
a royal decree resulted, dated at Madrid, March 3,
1710, and countersigned by his Majesty's secretary,
Don Felix de la Cruz Ahedo, and with the rubrics
of five members of the Council of the Indias. In
it his Majesty manifests his just anger at such inno-
vations and prejudicial proceedings through the
agency of foreigners, when his Majesty had ordained
it so long beforehand; and that, with what had been
done, there should be given room for such progress
to be attributed in the Roman court to the active
diligence of foreigners, when his Catholic zeal had
sent, at the cost of his royal treasury, and maintained
in these parts the great number of learned regular
missionaries [who are there] for the conversion [of
the heathen], and the propagation of the holy gos-

1637-1638] RELIGIOUS ESTATE 121

pel. He was angry also because this news had come
to his royal ears by other vehicles than his vassals
and ministers, and that foreigners had been allowed
in these islands without his royal consent.

549. Therefore, in the said royal order, his Maj-
esty commands that all the foreign seminarists be
taken out of the said seminary, and that only the eight
before decided upon be left, since those were his vas-
sals. He allows at the most, sixteen boarders, and all
those shall enter only by permission of the governor
of these islands, as the vice-patron ; and the building
of the said seminary which his Majesty had before
ordered shall be promoted. If there should be per-
sons, who in good faith would have aided the new
seminary with buildings, incomes, and other gifts, it
is asked that they consent to apply these on the build-
ing of the seminary intended and ordered by his
Majesty. In case that they do not agree to that, the
just price of whatever can be useful for this desirable
end shall be paid to them ; and what is useless shall
be restored to its owners, except such buildings as
may not be necessary, which shall be immediately
demolished.

550. By virtue of the royal decree to the royal
Audiencia, and those decrees which accompanied it
for the archbishop and governor of Manila, the
building which (as above stated) was already begun
was demolished, and today it is used as the summer
palace of the governors ; and all the orders expressed
in the said decrees were carried out. On May 6,
171 2, the course of arts was inaugurated in the royal
seminary of San Phelipe (for thus did his Majesty
order it to be called, and that the name of San Cle-
mente be erased) , with the bachelor Don Bartholome

122 THE PHILIPPINE ISLANDS [Vol.28

Caravallo, presbyter, as master. He was appointed
by decree of the superior government, during the
governorship of the count of Lizarraga, Don Martin
de Ursua. Doctor Don Francisco Fermin de Vivar
was appointed master of theology on July 5, 1714.
At his death, the master Don Ignacio Mariano
Garcia, who is at present doctor in theology, canon
of this holy church, and rector of the said royal
college, succeeded to the office. After that time,
they began to have public theological theses there,
with the help of the communities of Manila. Still
later, esteeming it advisable for the royal treasury,
the offices of master of arts and theology were sus-
pended, and only that of master of grammar is pre-
served. The seminarists who may choose to continue
their scholastic studies, go to the university of Santo
Thomas to hear lecturers there. That is the present
course; and the said seminarists, after being present
at the service of the cathedral church -their first
duty -go to the university of Santo Thomas for the
ordinary lectures which are given to them.

Royal professorships

551. In the year 1717, his Majesty (may God
preserve him) sent three professors to the city of
Manila, with suitable salaries, to erect and conduct
three professorships - of canons, institutes, and laws :
these were in fact, erected and conducted in this city,
in one of its most notable and roomy houses. In the
year 1724, because of the promotion by the king of
Don Julian de Velasco, one of the professors, to the
royal Audiencia of Mexico, and as there were no
suitable persons [for these chairs] the royal Au-
diencia of these islands communicated that fact to

1637-1638] RELIGIOUS ESTATE 1 23

his Majesty on June 10, 1726, as well as the small
results and increased expenses that were experienced
from those professorships. Therefore, the royal
Audiencia had made provision, while awaiting a
new royal order, for maintaining the two professor-
ships, with the same two lecturers who held them.
However, there was some change, the professorship
of canons being given to the very reverend father
Pedro Murillo Velarde, of the holy Society of Jesus ;
while the place where the lectures were given was
changed to the college of San Ignacio, of the same
Society, where its provincial generously assigned a
room for the exercise [of these lectureships] and for
literary functions. In view of that, the king or-
dained, by his decree of July 26, 1730, the suspension
of everything enacted therein by that Audiencia -
doing away, for the time being, with the foundation
of the royal university; and saving the royal treasury
more than ten thousand pesos per annum, which had
been fruitlessly spent Now, very recently, his Maj-
esty, by a decree dated San Lorenzo, October 23,
1733, has determined that there shall be a chair of
canons and another of institutes in the college of San
Ignacio; and he also determines that there shall be
the same at the university of Santo Thomas. Such
is the present condition of the king's professorships,
until a new order is given.

Royal seminary of Santa Potenciana

552. The royal seminary of Santa Potenciana
was built in Manila, where it is situated, in the year
1 59 1. At that time Don Fray Domingo de Salazar
was bishop, and he aided it with his alms; while the
governor of the islands was Gomez Perez Dasmari-

I 24 THE PHILIPPINE ISLANDS [Vol. 2S

nas. It was established in some houses and on a plot
of ground given for that purpose by Captain Luis
de Vibanco, factor of the royal treasury. There also
was built the church with the title of St. Andrew the
apostle, the patron saint of Manila. That church is
thought to be [on the site of] the ancient chapel of
St. Andrew which, as appears, was in that same spot,
according to several papers which I have seen of the
year 1580. The seminary has been, and is, used for
orphan girls, the daughters of Spanish parents, to
give them good education and rearing. It is under
the royal patronage; and his Majesty takes care of
the maintenance of the seminarists, and helps them
as far as may be necessary. Some pupils, some serv-
ants, and even some reformed women are received
also. For the last named, Licentiate Don Francisco
Gomez de Arellano, archdeacon of Manila, and
provisor of this archbishopric, built a separate room.
He furnished the reredos of the principal altar, and
gave several other alms and support for the purpose
of changing that seminary to a monastery of nuns;
but he was unable to attain his purpose, for God cut
short the thread of his life. They have their own
chaplain, their rectoress, and their portress ; and they
live safely retired and with holy mode of life.

Royal brotherhood of the Santa Misericordia

553. The royal brotherhood of the Santa Miseri-
cordia of the city of Manila is composed of the
members of the most prominent families of Manila.
They have their overseer, twelve deputies, and a sec-
retary, who form their executive board, besides other
officers for their necessary transaction of business.
They were established in imitation of the one which

1637-1638] RELIGIOUS ESTATE 1 25

was erected in Lisboa, in the year 1498, by the most
serene queen of Portugal - Dona Leonor, at that time
the widow of Don Juan the Second, who had died in
the year 1495 - as appears in all the Portuguese his-
tories. Their founder was a Trinitarian religious of
praiseworthy life, one Fray Miguel de Contreras.
The Misericordia of Manila is due to the pious arid
fervent efforts of that venerable servant of God,
Father Juan Fernandez de Leon, a secular priest, a
native of Gibra-Leon, in the county of Niebla in
Andalucia, at the time when this archbishopric was
governed by the very reverend father Fray Chris-
toval de Salvatierra, 59 of the Order of Preachers,
and the Philipinas Islands by Don Luis Gomez
[sic: error for Perez] Dasmariiias. This holy
brotherhood was established April 16, 1594, with the
liberal alms of all the nobility of Manila, and the
above-named governor was appointed its first over-
seer. The three who cooperated for its establish-
ment and the formation of its constitution, were
Father Pereyra, of the holy Society of Jesus, father
Fray Marcos de Lisboa, a Franciscan, and Don
Christoval Giral, all three of them Portuguese. In
the church of the Society of Jesus at Manila met the
most reverend father Fray Christoval de Salvatierra,
the venerable dean Don Diego Basquez de Mercado,
and the said venerable Juan Fernandez de Leon; the
venerable fathers Antonio Sedeiio and Raymundo de
Prado, of the holy Society of Jesus; the venerable

59 This was only ad interim, during the absence of Bishop
Salazar in Spain, from 1591 to Salvatierra's death early in 1595.
He had come to Manila with Salazar, whose provisor he long
was ; he also ministered to the Indians, and went to Maluco as
chaplain with a Spanish expedition. See Resena biogrdfica, i, pp.
50-52.

1 26 THE PHILIPPINE ISLANDS [Vol. 28

fathers Fray Agustin de Tordesillas, Fray Marcos
de Lisboa, Fray Alonso Muiioz, and Fray Juan
Bautista, of this seraphic [i.e., Franciscan] province;
together with the magistrates, regidors, and superior
officers of the army of the city, and other persons of
education and talents, both ecclesiastics and laymen.

554. Thus erected, and in accordance with its
erection, the Santa Misericordia remained with the
temporal management, and our province with the
spiritual management, of the hospital, which from
that time began to be called the Misericordia [i.e. y
" House of Mercy "] of the Franciscan fathers -
which before had been cared for by the venerable
Leon and our venerable Fray Juan Clemente; and
the erection of the said hospital in proper shape was
considered.

555. They built a church with the title of " Pre-
sentacion de Nuestra Seftora " [i.e., " Presentation
of our Lady"], and a house and seminary with that
of Santa Isabel, in order to rear Spanish orphan girls
with thorough instruction in Christian doctrine and
with good morals. It had a rectoress to care for and
govern it, and a portress. Thence the girls go out
with dowries sufficient for the estate [of marriage]
to which they naturally tend, for which purpose the
holy Misericordia appropriates sixteen thousand
pesos. The girls who study there, who all the time
are supported with whatever is necessary, number
about sixty, besides some pupils, six slave girls, and
other servants. For their expenses and those of their
chaplains ten thousand seven hundred pesos are
appropriated. It is a seminary of so great reputa-
tion and honor that, although it has been used from

1637-1638] RELIGIOUS. ESTATE 1 27

its beginning as a refuge for girls - the daughters of
poor Spaniards, whom the brothers obtain from
various houses and from Santa Potenciana - the best
citizens of the community do not hesitate today to
send their daughters there. Thence they go out to
assume the state of matrimony, or as nuns of St.
Clare. Their church is very capacious, of beautiful
architecture, and very richly adorned. It was used
as the cathedral (as above stated) until the year 1662,
when the cabildo took possession of its new church.
556. Not only does this brotherhood have in
charge today the support of this girls' seminary, and
of the hospital of the Misericordia (although the
latter is at present under the charge of the hospital
order), but there is no class of persons which does
not experience the charity of this holy house, through
the generous alms that its executive board distributes.
If the royal Misericordia of Lisboa boasts that 30,000
ducados of private alms and other sums, which are
spent nearly every year for the redemption of cap-
tives, were distributed in one year, there is not a year
that this great charitable institution does not spend
70,000 pesos in various purposes of charity, such as
those already mentioned - poor Spaniards who are
unwilling to ask alms, and prisoners, and masses for
the blessed souls - so that it is estimated that this holy
house has given 3,448,506 pesos in alms from the
year 1599 until that of 1726. That sum has been
produced by the pious bequests that have been left
for charitable purposes by the inhabitants of Manila.
To this should be added the advances that have been
made to the general fund of these islands, in cases of
extreme necessity and invasions by the enemy, in the

128 THE PHILIPPINE ISLANDS [Vol.28

years 1646, 650, 653, 663 to 668, and to that of 1735.
The total, according to an accurate computation,
amounts to 1,069,099 pesos.

557. The Misericordia takes care of the financial
affairs of twenty-nine collative and of ten laical
chaplaincies ; and, in the royal college of San Joseph,
of two fellowships.

558. It is governed by its own special rules, and
their observance imposes the obligation of mortal
sin. It has remarkable and venerated reliquaries.
It enjoys many privileges from the supreme pon-
tiffs, and innumerable indulgences. It is under the
immediate royal protection by a royal decree of his
Majesty, dated Sevilla, March 25, 1733, counter-
signed by Don Miguel de Villanueva, the king's
secretary. Concession was granted in that decree to
place the royal arms in their church and college; to
go out as a corporation on Holy Thursday to make
the round of the stations; and entire credit is to be
given in all the tribunals to the instruments of the
secretary of the executive board.

Other charitable institutions

559. There are other charitable institutions in
Manila in emulation of that of the holy Miseri-
cordia, although not so wealthy: in the cathedral
church, in the seraphic tertiary order of the convent
of Manila, in that of the convent of Dilao, in [the
convent of] St. Dominic, in their convent of Binon-
doc, in their beaterio, in the convent of the caked
Augustinian fathers, in that of the discalced Au-
gustinians, and in that of the Society. All of them
serve as a refuge for the poor; for from them is,
obtained money in proportion to good securities, and
on pledges of gold and silver, at moderate rates of

1637-1638] RELIGIOUS ESTATE 1 29

interest, for the trade of merchants, with which the
poor Spaniards engage in business and increase their
wealth. Their returns are used for the various
charities purposed by the founders who placed their
money there - such as divine worship ; alms for the
orders; dowries for poor Spanish, Indian, and mes-
tiza girls, and for those of the Cavite shore; alms
for the self-respecting poor; hospitals and prisons;
and suffrages for the blessed souls in purgatory -
which are perennial.

CHAPTER L

Curacies and employments of religious in this

archbishopric

Curacies

560. There are thirteen secular curacies and their
visitas in all the archbishopric of Manila. In the
Manila cathedral there are two - one for Spaniards,
and one for natives. In the province of Tongdo is
the curacy of Santiago ; that of La Hermita de Guia,
and that of Quiapo, the latter being an archiepisco-
pal house. In the jurisdiction of Cavite, the curacy
of that port and city, and that of the natives of San
Roque. In the province of Balayan, the curacy of
Balayan and that of El Rosario. In the province
of Laguna de Bai, the curacy of Tunasan, that of
Tabuco, and that of Santo Thomas in the mountains.
In the jurisdiction of Mindoro, the curacy of Luban.
In all those curacies there are now administered
about [blank in original] souls.

Calced Augustinians

561. The calced Augustinian religious have their
convent and church within the archbishopric. It is
all of stone arches, and is located in Manila; and art

13° THE PHILIPPINE ISLANDS [Vol. 28

has employed all its beauties in its building, and it
is of special size and beauty. There live, as a general
thing, fifty religious, all of well-known talents ; and
they have quarters for novitiates and study, for those
who need them. This was the first order which (in
the year 1565) conquered these islands; through
their first prelate and father of them all, the vener-
able Fray Andres de Urdaneta, a Biscayan, and a
son of the convent and province of Mexico. This
convent of Manila is the head of all the province
of Dulcissimo Nombre de Jesus, and of all the
parochial convents that are possessed throughout the
province by the Augustinians, to wit, as follows:

562. In the province of Tongdo: the convents of
Tongdo, Tambobong, Malate, Paranaque, Pasig,
and Tagui. According to the last census, those con-
vents minister to 21,959 souls.

563. The sanctuary of Nuestra Seflora de Guada-
lupe on the river of Manila, where there are no
Indians in its charge, and where only a few religious
stay for the worship of that holy image.

564. In the province of Bai, the province of San
Pablo de los Montes, which has in charge 2,600
souls.

565. In the province of Taal or Balayan: the
convents of Taal, with the holy sanctuary of the
miraculous Virgin, and of Casaysay and its adminis-
tration; that of Bauan, that of Batangas, that of
Tanauan, that of Sala, and that of Lipa - with 14,628
souls.

566. In the province of Bulacan: the convents
of the villages of Bulacan, Dapdap, Guiguinto,
Bigaa, Angat, Baliuag, Quingua, Malolos, Paom-
bong, Calumpit, and Hagdnoy-with 23,303 souls.

1637-1638] RELIGIOUS ESTATE I3 1

567. In the province of Pampanga : the convents
of the villages of Bacolor, Macabebe, Sesmoan,
Lubao, Vaua, Minalin, Betis, Porac, Pueblo de
Mexico, Arayat, Magalang, Tarlac, Gapang, Santol
(with its missions, and the new village of San Se-
bastian), San Miguel de Mayomo, Candaba, Ca-
bacsa, Apalit-with 38,513 souls.

568. In the mountains of the same province of
Pampanga, within a radius of twenty-four leguas,
there is a most flourishing mission of several barbaric
nations, in which 4,500 souls are converted. 60

569. The order of our father St. Francis of the
discalced religious followed the Augustinians* in
point of their establishment in these islands; but I
shall leave them for the last place in this book, in
order to give precedence to the guests from outside,
who honor my work.

Society of Jesus

570. The holy Society of Jesus came to these
islands with their two vigorous apostolic leaders,
Father Antonio Sedefio and Father Alonso Sanchez
-who were most helpful companions of Don Fray
Domingo de Salazar, the first bishop of Manila - in
the year 1581. They have their principal college in
Manila, whose titular is St Ignatius. It is a sumptu-
ous edifice, and head of all the colleges (which are
eight in number, the houses proper of the order),
and of all the residences and missions of these islands.
In this chief college is situated the pontifical and
royal university of letters.

571. It is assured that Pope Julius III was the

60 In the margin at this point occurs the following: " A total
of 105,503 souls."

I3 2 THE PHILIPPINE ISLANDS [Vol.28

first to concede the power of granting degrees to the
holy Society of Jesus, on October 22, 1552; but only
to Jesuit scholars. Afterward Pius IV extended this
faculty to outside students, August 19, 1561. Lastly,
it was all confirmed by his Holiness, Gregory XIII,
May 7, 1578, that pope declaring that the prefect of
studies could give the degrees. Urban VIII, on
petition of the sovereigns Phelipe III and Phelipe
IV, decreed that degrees could be given in the Indias
by the hands of the bishops, in the colleges of the
Society, as was once practiced in Manila by Arch-
bishop Serrano. And because it was not continued,
that college of San Ignacio availed itself of the privi-
leges already noted, and of which mention is made in
libro i, titulo xxii, law ii, of the Recopilacion de
Indias. 61 Wherefore it appears that the holy Society
gave degrees in Manila by pontifical and regal au-
thority. Later his Holiness, Gregory XV, by his

61 This law (which is contained in the book entitled, " Con-
cerning the universities, and general and private studies in the
Indias ") is as follows: " Permission is conceded for the cities of
Santo Domingo in the island of Espanola, Santa Fe in the new
kingdom of Granada, Santiago de Guatemala, Santiago de Chile,
and Manila in the Filipinas Islands, to have halls for study, and
universities where courses may be pursued and degrees given, for
the time that has appeared advisable. For that we have obtained
briefs and bulls from the holy apostolic see, and we have conceded
those universities certain privileges and preeminences. We order
that what has been ordained for the said halls of study and
universities be kept, obeyed, and executed, without violating it in
any manner. Those universities which shall be limited in time,
shall present themselves before our royal Council of the Indias to
petition for an extension of time, where the advisable measures
will be taken. If no extension is granted, the teaching of those
studies shall cease and end; for so is our will." A note to this
law in the Recopilacion reads in part as follows : " It must be
borne in mind that the universities, seminaries, conciliars, and
other schools of learning erected by public authority in the Indias
were declared to be under the royal patronage by a circular letter
of June 11, 1792."

1637-1638] RELIGIOUS ESTATE 1 33

brief Apud S. Mariam Mayorem, conceded, on
August 8, 162 1, the same privilege, but with the fol-
lowing restriction, prasentibus ad decennium dum-
taxat valituris, and that decennial was completed
in the year 1631. Then on May 12, 1653, a T0 Y^
writ of execution was issued, granting authority to
graduate students from the college of San Ignacio
or that of San Joseph. In the year 1718, the royal
university was started in these islands, and it was
maintained until the year 1726. As one of the pro-
fessors was promoted to the royal Audiencia of
Mexico, the chair of the morning classes in canonical
law was given to the very reverend father Pedro
Murillo Velarde, of the same Society, who had been
professor of these branches in the universities of
Granada and Salamanca, as a collegiate in the im-
perial university of San Miguel of Granada, and of
the chief [college] of Cuenca at Salamanca. But
on account of the increased expenses occasioned by
this royal university, and as the benefits derived
therefrom, as experience demonstrated, were little,
this royal Audiencia of Manila determined that these
professorships should be located - as it were, in trust
-in the college of San Ignacio of Manila. That
was in fact done, the Society showing this courtesy
to his Catholic Majesty - until, by a decree dated
July 26, 1730, those professorships are now sup-
pressed, and other provision has been made. Now,
very recently, the chief college of San Ignacio has,
besides the privileges above cited, two new chairs -
one of canonical law, without a salary, directed by a
religious ; and the other of institutes, under a layman,
with four hundred pesos of income, in accordance
with a decree from the Escorial, dated October 23,

134 tHE PHILIPPINE ISLANDS [Vol.28

1733. The college is authorized to grant degrees in
canons, laws, and other branches by his Holiness,
Clement XII, by his brief of December 6, 1735.
Many are taking those studies, and are deriving great
advantages therefrom. Their literary exercises are
very excellent, and continue [throughout their course
of study] under the careful guidance of the holy
Society, which is not a new thing.

572. The royal college of San Joseph, contiguous
to the above college of San Ignacio, and near the
royal gate of Manila, has for its origin a royal decree
of Phelipe II, dated June 8, 1585, wherein the gov-
ernor of these islands -who was to confer with the
bishop of the islands as to the means -was ordered
to institute a college, and support religious who were
to teach Latin, the sciences, and good morals to those
who should attend. In obedience to that decree, the
said college of San Joseph was founded in the year
1595. Twelve fellowships were created, and one
thousand pesos assigned from the royal treasury. A
deed of it was given on condition that the college
was to be called a royal college, and that the arms
of his Majesty were to be placed on it. A few years
afterward, by the will left by Estevan Rodriguez de
Figueroa, governor and captain-general of the island
of Mindanao, this college was established from the
foundations in his name. It had a sufficient number
of students, and a continually brilliant exercise in the
branches of learning, which is flourishing in these
times. Its antiquity, and its precedence to that of
Santo Tomas, is defined by the royal Council of the
Indias, in a contradictory judgment, which appears
from a royal decree or writ of execution dated
March 12, 1653. The title Real ad honorem, with

1637-1638] RELIGIOUS ESTATE 135

authority to place it on all its acts and despatches,
and to place the royal arms on its gates, as we now
see them, is a concession of our Catholic king, by his
royal order of May 3, 1722. Therefore this college
is held in esteem and has a remarkable popularity.

573. In the province of Tongdo [the Society has]
[marginal note: residences or missions] in the vil-
lages of Santa Cruz, outside the Manila walls, and
in San Miguel on the river of Manila; up the river
toward Laguna de Bai, in the villages of San Pedro
Macati, San Matheo (with the missions of San
Isidro, and Paynaan in the mountains), Antipolo,
Taytay, Cainta, Mariquina, Silan, and Indang.

In the jurisdiction of Cavite, in the village of
Cavite el Viejo [*.*., old Cavite], and in the port of
Cavite, a college without administration.

In that of Marivelez, in the village of Marigon-
dong.

In the jurisdiction of Mindoro, in the island of
Marinduque, in the villages of Boac, Santa Cruz de
Napo, and Gasang.

574. There is a beaterio, in the city of Manila,
of respectable Indian women with their mistress,
who have withdrawn from the world, and are em-
ployed in holy living and exercises. Although the
fathers of the Society do not have charge of it and
its government, because of the prohibition in their
statutes, it is, through the common error of the
crowd, called " Las Beatas de la Compaiiia " [" De-
vout women of the Society"], for they hear mass,
confess, and receive communion in their church at
the college of the Society.

575. The number of souls in charge of the fathers
of the Society throughout these islands and the

136 THE PHILIPPINE ISLANDS [Vol. 28

Marianas, according to the latest computation (of
which the fathers have informed me), is one hun-
dred and seventy thousand.

This is all the total that I know from this point on,
for the other bishoprics, which are lacking.

St. Dominic

576. The first religious of the order of our father
St. Dominic who were known to have come to this
archipelago were in the year 1581 -the first bishop,
Don Fray Domingo de Salazar, and his associate,
Fray Christoval de Salvatierra, the only survivor of
a very fine mission that his Excellency brought. But
the first mission that came to establish itself in
Manila consisted of fourteen religious, under their
vicar-general, Fray Juan de Castro, in the year 1587,
on the eve of [Mary] Magdalene. This holy re-
ligion has the merit of being more strict in Philipinas
than in Europa; for its members do not receive hon-
orable titles or its convents incomes. Their habit is
of unmixed frieze, and there is nothing to be asked
for as a dispensation in their regular observance.
They have a very fine convent in the city of Manila,
which supports about thirty religious of virtue and
learning. It is the chief convent of this most reli-
gious province of Santissimo Rosario.

$77. The pontifical and royal university of Santo
Thomas, incorporated in this holy province of San-
tissimo Rosario of our father St. Dominic, must
recognize as its origin that venerable servant of God,
the most illustrious and reverend Don Fray Miguel
de Venavides, of the same order, who while arch-
bishop of Manila, planned this so noble a work in
the year 1610- giving all his library and about one

1637-1638] RELIGIOUS ESTATE 137

thousand pesos, which was the amount of his prop-
erty, to begin its foundation. He was followed by
Don Fray Diego de Soria, of the same order, and
bishop of Nueva Segovia in these islands, who be-
queathed all his library and three thousand eight
hundred pesos for the continuation of this work.
Consequently, by the year 1620 it already had lec-
turers and masters for the public teaching of the
sciences, by order of the superior government arid
the Audiencia of these islands, as appears from the
Recopilacion de Indias, libro i, titulo xxii, ley liii. 62
After that three pontifical briefs were obtained, each
one ad decennium, empowering them to graduate
students from the courses of philosophy and the-
ology. But Don Phelipe IV by his letter to the
count of Siruela, his ambassador in Roma, petitioned
and obtained from his Holiness Innocent X the bull
commencing In supereminently given at Roma, No-
vember 20, 1645. * n that bull his Holiness erects a
university in the college of Santo Thomas in due
form, with all the exemptions and privileges that
other universities have, under the care of the Order
of Preachers. Authority is given to the rector to
confer degrees, establish statutes, and appoint of-
ficials, his Holiness giving them the names proper
of university, etc., until an independent university
of general studies should be founded in Manila.
Afterward the king, by a royal decree, dated Mad-
rid, May 17, 1680, admitted the said university under
his patronage and royal protection; and ordered the
governor, Audiencia, archbishop, and orders to so
regard it, and to observe its statutes and exemptions.
By another decree, dated Madrid, November 22,

62 See this law in vol. xx, pp. 260, 261.

13** THE PHILIPPINE ISLANDS [Vol. 28

1682, the king concedes authority for the erection of
the chairs of laws and medicine in Santo Thomas.
By another quite recent decree, dated San Lorenzo,
October 23, 1733, the king grants to the university
of Santo Thomas two chairs - one of canonical law,
which is held by a religious who receives no salary;
and the other of the institutes, in charge of a layman,
appointed by the royal Audiencia, and assigned a
salary of four hundred pesos per annum, payable
from the royal treasury, and to be taken from [funds
arising from] the vacant sees of the archbishop and
bishops of these islands. The same favor is conferred
upon the college of San Ignacio of the Society. At
present these two chairs are being maintained in
both places. A petition having been made to his
Holiness in behalf of the said university, that author-
ity be conceded it to graduate students in the laws
from it, his Blessedness Clement XII (who is at
present governing the Church) , concedes this, grant-
ing said chairs to the university. His bull Dudum
emanaruntj promulgated in Roma, September 2,
1734, in which he inserts the letter of Innocent above
cited, and the permissions and prerogatives there
expressed (which are those of general universities),
incorporates the said chairs, and those which may be
founded in the future, so that the university may be
able to graduate students in them, and so that the
graduates may enjoy all the exemptions which are
there mentioned.

578. Thus does the order maintain that univer-
sity, and it has men there of excellent learning and
qualifications for public teaching. There are a suf-
ficient number of students and collegiates who hear
instruction, illustrated in the public literary exercises

1637-1638] RELIGIOUS ESTATE 139

in the sciences, and with all the other aids necessary.
Its material edifice is very substantial and large and
has a sufficient number of apartments and class-
rooms of goodly capacity. It is located next door to
the convent of our father St. Dominic in Manila.

579. The seminary of San Juan de Letran was
started by a Spaniard of excellent life, called Brother
Juan Geronymo Guerrero, who had in charge the
rearing and teaching of poor and orphaned Spanish
boys - whom, partly with his own money but more
with alms, he was supporting and had gathered in
his house. For that purpose his Majesty granted
him an encomienda in Ylocos for the support of the
said boys. When he became quite old and helpless
he retired, with the permission of the archbishop, to
the infirmary of St. Dominic, where he died a re-
ligious, having renounced in due form his house,
encomienda, and all his other property, so that he
might give them to the order. The latter was to
take charge of the education of the said orphans. So
in effect the seminary of the said boys was given to
the order of our father St. Dominic with all the
aforesaid incomes, besides a piece of land one hun-
dred brazas long by fifty wide (which they were to
choose) in the Parian - free, and without paying
land-tax to the city -as a help toward its support
That transfer was made by decree of Governor Don
Sebastian Hurtado de Corcuera, dated Manila, June
18^ 1640, as appears from the first document in the
book of the foundation of said seminary. In that
book is seen its erection into a seminary with the
advocacy of St John of the Lateran, as appears from
the acts of the archbishop and provisor, and from the
other solemnities, found on leaves 5-1 1 inclusive.

14° THE PHILIPPINE ISLANDS [Vol. 28

Their principal rule was the education of the said
orphans, so that they might go thence as soldiers, and
to occupy other posts in the community. Now most
of them become priests, studying the branches of
philosophy and theology ; and almost all the seculars
of the bishopric of Camarines, and many others in
the other bishoprics of the islands, come from that
seminary. From the said seminary, there have been
already graduated with great credit four doctors
through the university of Santo Thomas, two of
whom are now canons of this metropolitan church -
one, provisor of Ylocos; and the other, chief chap-
lain of the Misericordia. Some incomes in the royal
chapel have been added to the said seminary, and a
seraphic tertiary order with which fifty collegiates
are regularly maintained in education for the order
of our father St. Dominic.

580. In the suburbs of Manila, the Dominicans
have the hospital of San Gabriel for the Chinese,
and the convent and church of Santos Reyes [i.e. }
" holy kings "], with the administration of the same
Christian Chinese, who live and trade here.

581. In the province of Tongdo, this order has
charge of the village of Binondoc and the convent of
San Juan del Monte (but without any administra-
tion), up the river of Manila.

582. In the province of Pampanga, the convents
and administration of the villages of Abocay, Samal,
Oriong, Orani, with some visitas and missions. In
these administrations they have in charge sixteen
thousand souls.

In the port of Cavite, a convent without adminis-
tration.

583. Inside the city of Manila, the royal beaterio

1637-1638] RELIGIOUS ESTATE H 1

of Santa Cathalina is incorporated with the province
of Santissimo Rosario. It was established in the year
1695, in the house and on the ground given for that
purpose by Don Antonio Esguerra with some shops
of the Parian for its support Accordingly, some
beatas [i.e., devout women] lived there in retreat for
some years, in the care of the Dominican religious.
Later General Don Juan Escano took charge of the
maintenance of the said beatas. He left a consider-
able portion of his property for that purpose, speci-
fying that there should be fifteen Spanish beatas for
the choir, and sufficient lay-sisters to take care of the
beaterio. Today it is a house worthy of deep venera-
tion and respect. The king has incorporated it in his
royal patronage, with authority to have a public
church with bells and a choir, and permission to
celebrate the divine offices. They have a cloister,
and profess the tertiary order of the Dominicans.
The only thing necessary to perfect their lives, and
which they desire, is profession as nuns.

Discalced Augustinians

584. The discalced religious of the great father
of the Church, St. Augustine, entered Manila in the
year 1606. Although they were the last evangelical
workers, their apostolic zeal has extended in rivalry
to the first ones, and they have attained abundant
results from their labors, in the reduction of the most
barbarous islanders, and in the exemplary lives of
their reformed religious. The first convent in which
they lived was the one now called San Juan de*
Bagongbayan, outside the walls of the city of Manila.
It was established with the title of San Nicolas de
Tolentino, which is still preserved (without adminis-

I4 2 THE PHILIPPINE ISLANDS [Vol. 28

tration), with the veneration merited, not only by
their primacy but by the miraculous image of
Nuestra Senora de la Salud [*.*., " our Lady of
health "] who is venerated there. Later, a convent
was erected in due form under the ancient advocacy
of St. Nicholas of Tolentino, that saint being today
the titular of that most strict province. In that con-
vent, which is inside and near the walls of Manila,
there are generally maintained thirty or forty re-
ligious. They have the reputation of being a com-
munity as well regulated as the best in Castilla, and
one in which have been known a great number of
fathers of holiness and learning. From that convent
they go out to perform their laborious ministrations
in these islands. Their houses in this archbishopric
are as follows.

585. In the province of Tongdo, the convent of
San Sebastian near Manila, where the miraculous
image of Nuestra Senora del Carmen [i.e., " our
Lady of Carmen "] is revered, and she has a Con-
fraternity of the holy Escapular, with very fervent
devotion. There are three hundred and thirty-six
souls ministered to in that convent.

586. In the jurisdiction of Marivelez : in the vil-
lages of Marivelez, Cabcaben, Bagac, Morong; and
they have administration between Siibic and the
point of Bolinao, which is the country of the Zam-
bales. They also have some missions in the moun-
tains near by. In that district they care for 8,550
souls.

587. All of the island of Mindoro is under the
charge of those religious, where in various villages,
visitas, missions, and settlements, they minister to
7,552 souls.

1637-1638] RELIGIOUS ESTATE H3

588. In the port of Cavite, they have another
convent, a dwelling for the religious without any
administration of Indians.

[In the margin: "Total number of souls, 16,-

438."]

St. John of God

589. The hospital Order of St. John of God,
although their institute is the hospital and the treat-
ment of bodies, have not a few times served as medi-
cine for souls, under the spur of the apostolic zeal
of those charitable religious. Although it appears
from a royal decree of February 10, 16 17, that per-
mission was given for ten religious for these islands,
one cannot find evidence of the time of their en-
trance. They can only be found in the year 1649,
with a hospital of convalescents in Bagongbayan,
outside the walls of Manila, with their superior, the
very reverend prior vicar-provincial, Fray Francisco
de Magallanes. 63 Cession was made to him, as the

68 Notwithstanding that San Antonio states that the brothers of
the hospital Order of St. John of God arrived in Manila at this
comparatively late date, they had been often asked for by both
the ecclesiastical estates. The following letter from the bishop
of Nueva Segovia is such a request. The original of this letter is
in Archivo general de Indias, with the pressmark: "Simancas;
ecclesiastico ; Audiencia de Filipinas ; cartas y expedientes de los
obispos sufraganeos de Manila, a saber, Nueva Segovia, Nueva
Caceres, Santisimo Nombre de Jesus 6 Cebii; anos de 1597 a
1698; est. 68, caj. 1, leg. 34." It would appear from the endorse-
ment on this letter that some brothers were sent at this early date ;
although this instruction probably remained a dead letter. (Cf.
vol. xvm of this series, p. 114, dated 16 18.)
"Sire:

"Your Majesty has a royal hospital here, which is one of the
most necessary and useful things in this land for the health and
treatment of the poor soldiers and of the other people who serve
your Majesty. Although its income is but scanty, if it had some
one to distribute it efficiently, and to care for it properly, there
would be sufficient aid from the many alms given by the inhabit-

144 THE PHILIPPINE ISLANDS [Vol.28

head of his order, of the old hospital, which was
founded by our Fray Juan Clemente. The Santa
Misericordia of Manila, under the title of " Hospital
of the Misericordia of the Franciscan fathers," man-
aged its financial affairs - as appears from the writ-
ants who can do something. It is most necessary for its good
government and maintenance for your Majesty to send four or
five brothers from the order called [St.] John of God, who should
have authority from your Majesty and from his Holiness to be
able to receive others; for now the matter is ready, and all that
is necessary. Those brothers could come with the religious whom
your Majesty is sending - either Franciscans or Dominicans - or
your Majesty could have them sent from the good brothers who
are established in Nueva Espafia. The latter would economize
the expense, and the journey would be quicker and more certain.
May our Lord preserve your Majesty long years, for the welfare
of His church. Manila, July 7, 1606. I kiss your Majesty's
royal hands,

Fray Diego, bishop of Nueva Segobia."

[Endorsed: "Manila, July 7, 1606. Number 518. From
the bishop of Nueva Segovia. September 24, 1607." " Have the
four brothers whom he mentions sent; have the matter entrusted
to Don Francisco de Tejada, so that he may arrange this with the
chief brother of Anton Martin." " A copy was sent to Don
Francisco. ,, ]

A decree of Felipe IV, dated Madrid, November 30, 1630,
thus regulates the foundation of these religious in the Indias:

" The viceroys, presidents, and auditors of the royal audiencias
shall not allow any of the religious of St. John of God to live or
reside in the Indias, who shall have gone thither without our
permission; or to found convents, give habits to any persons, or
allow them to profess. Those who may be living in the provinces
of their districts, or shall go thither later with our permission,
shall not take upon themselves the care of the hospitals, either of
Indians or of Spaniards, or the management of their incomes and
alms, unless by first binding themselves to give reports and allow
inspections in this respect by the ecclesiastical or secular judges
who can and ought to make them. And they shall not be exempt
from that by saying that they have a bull from the apostolic see
to be religious, and that they are ordained with holy orders, and
that therefore they are to be subordinate only to their regular
prelate. Neither shall they be exempt from the inspection for any
other excuse that they may bring forward." - See Recopilacion de
leyeSy lib. i, tit. xiv, ley xxiv.

1637-1638] RELIGIOUS ESTATE 1 45

ten statement of the said executive board of May
13, 1656, and from the permissions of Archbishop
Poblete, of May 1 1 of the said year, and of Governor
Don Sabiniano, of March 22 of the same year. His
Catholic Majesty approved that gift by his royal
decree of December 5, 1659. That hospital con-
tinually suffered ever-recurring disasters, until the
arrival at these islands of the very reverend father
Fray Antonio Arce, in July of 1726, as its head and
superior. Such has been his zeal and prudence that
he has merited the glorious title of restorer of the
hospital order in these islands, in its organization
and affairs. For now, not only is it seen to be glori-
fied by a very large, distinguished, and devout com-
munity, but they have built a sumptuous church from
the foundations, excellent sick wards, and the house
of the religious, almost to the extreme of perfection.
They began so grand and vast a work November 28,
1728, when his Excellency Archbishop Dpn Carlos
Vermudez blessed the first stone, in the presence of
Governor Marquis de Torre Campo (who began
that building with two thousand pesos, which he
gave that afternoon as alms), and the most noble and
prominent people of this community.

590. There was another hospital in Cavite, but
it was swallowed up in the sea. At present a com-
mon house is used there as a hospital. The same
thing is true of Zebu. All that will be remedied, as
is proved by experience, if the providence of God do
not fail it, as hitherto it has not.

Discalced Franciscans

591. Our discalced religious came to these islands
immediately following the Augustinian fathers, in

I 4 6 THE PHILIPPINE ISLANDS [Vol. 28

the year 1577. They were the founders of the cus-
todia of San Phelipe, which was later entitled San
Gregorio. Now the province of the discalced Fran-
ciscans has the same title. Its first founder was the
venerable Fray Antonio de San Gregorio, and its
first custodian, the venerable Fray Pedro de Alf aro.
Possession was taken of the new convent of Manila,
August 2, 1577, and the most holy sacrament was
placed in their church of Santa Maria de los Angeles
[i.e., " St. Mary of the Angels "] . That was the first
receptacle [for the sacrament], or sacristy, that his
Majesty had in these islands. In this convent the
community ceremonies are observed, in accordance
with the rigor of the rules of Espafia. There is a
well-served infirmary, and [opportunity for] studies,
when that is necessary. It generally contains thirty
religious, according as the climate and other acci-
dents of this country permit. This convent is the
mother and head of this holy province, whence go
religious to minister to the places in our charge.
They are as follows.

592. In the archbishopric of Manila: in the prov-
ince of Tongdo, in the villages of Dilao, Sampaloc,
Pandacan, and Santa Ana de Sapa - sanctuaries very
famous for the miraculous images of our Lady
and of the child Jesus -where 7,900 souls are minis-
tered to.

593. In the province of Bulacan : in the villages of
Polo, Meycauayan, Bocaui, with their visitas, where
19,500 souls are ministered to.

594. In the province of Laguna de Bai : in the vil-
lages of Morong, Bar-as, Tanay, Pililla, Mabitac,
Caboan, Siniloan, Pangil, Panquil, Paete, Longos,
Lucban, Cauinti, Pagsanghan, Santa Cruz (with its

1637-1638] RELIGIOUS ESTATE 147

infirmary), Pila, Mainit (with the hospital of the
sulphur-water baths), Nagcarlan, Lilio, and Mahay-
hay in the mountains. And now lately, by cession of
the Augustinian fathers, the villages of Bai, and
Binangonan de los Perros [i.e., " Binangonan of the
dogs "], with the settlement of Angono. In all those
villages, and their visitas, 40,534 souls are minis-
tered to.

595. In the mountains of Daraetan, which extend
from Laguna de Bai to the opposite coast of Valer,
there is a mission with about four hundred converted
souls, and many others to convert. 64

596. There is another convent outside the walls
of Manila, at one legua's distance, called San Fran-
cisco del Monte, without administration, but used
only for the spiritual retreat of the religious, which
has its guardian.

597. Near the royal magazines of Manila stands
the celebrated convent of the nuns of our mother St.
Clare. They are subject to this province, and are
governed by their vicar, a religious of this province.
Its foundation and attending circumstances are
treated in the body of these chronicles.

598. Within the court or enclosure of our convent
of Manila, there is a very sumptuous chapel with the
most holy sacrament, for the attendance and exercises
of the venerable tertiary order, administered and
governed by a religious, a commissary-visitor, a son
of this holy province.

599. Outside the walls of Manila, near the vil-
lage of Dilao, stands the hospital of San Lazaro,
whose spiritual and temporal administration is, and

64 In the margin at this point : " Total number of souls,
68,334-"

148 THE PHILIPPINE ISLANDS [Vol. 28

has always been, in charge of the discalced Fran-
ciscan religious.

CHAPTER LI
Bishopric of Zebu
600. It has been stated above, in the list of the
archbishops of Manila, that the bishopric of Zebu
is one of the three suffragans which Pope Clement
VIII erected for these Philipinas Islands by his brief
of August 14, 1595. This is the most extensive, not
only because of its territory in the islands, but because
its jurisdiction also includes the Marianas Islands.
The episcopal see is established in the city of Dul-
cissimo Nombre de Jesus (before called San Mig-
uel) -founded in the month of April, 1565 -in its
very spacious wooden church, which is dedicated to
the holy guardian angel (unless it be dedicated to
the holy archangel, St. Michael, as is so fitting, as
he was the first titular of that village) . That church
has its sacristy, with its cura and sacristan. There is
a provisor, and some secular clergy with benefices
are located in some of the islands of its jurisdiction.
In that city the order of the great father St. Au-
gustine has a convent, in which is venerated [an
image of] the most miraculous child Jesus, found at
the conquest of the city; a college of the Society of
Jesus; a convent of the discalced Augustinians ; and
perhaps one or several religious of St. John of God.
Toward the eastern part of the island of Zebu is
located the city, with some Spanish houses - although
now only one or two Spaniards live there with the
alcalde-mayor, who is the governor, chief justice,
general of the soldiers in Pintados, and castellan of
the fort in the same city; two alcaldes-in-ordinary,

1637-1638] RELIGIOUS ESTATE 1 49

one lieutenant of royal officials, three regidors, two
notaries, one city steward, and one chief constable.
There is a district for the Sangleys, who form a
Parian. The above is all that is most noteworthy
regarding the city of Zebu.

Jurisdiction of this bishopric

601. The bishopric of Zebu extends, with its
jurisdiction, throughout the province of Leyte ;
throughout that of Zebu, with the adjacent islands,
as above stated; the province of Caraga; the prov-
ince of Panay, with the jurisdiction of Ogtong, and
adjacent islands; as far as the Calamianes, and
Paragua; the northern coast of Mindanao; and the
Marianas Islands.

Stipends of the bishops of these islands

602. His Excellency the bishop of Zebu receives
an annual stipend of four thousand pesos of common
gold, by virtue of a royal decree dated May 28, 1680.
The cura of the sacristy of that holy church receives
183 pesos 6 tomins 7 granos; the sacristan, 91 pesos
7 tomins 3 granos. The other two bishops, their
curas, and sacristans, receive the same stipends, and
for the same reason.

CHAPTER LIII
Curacies and administrations of the bishopric of

Zebu
Curacies
615. The sickness and death of the bishop, and
the distance of that bishopric, have delayed the news
that I had hoped to receive of the curacies in its dis-
trict. Therefore, I shall proceed with the adminis-
trations of the religious throughout that bishopric.

15° THE PHILIPPINE ISLANDS [Vol. 28

Administrations of religious

616. In the city of Zebu is the convent of the
calced Augustinian fathers -the first temple and
sacred repository of the miraculous image of the
holy Child that was discovered - where, as a rule,
three religious live, without administration.

617. Outside the walls is the convent of San
Nicolas, or Zebu el Viejo [i.e., " Old Zebu "], which
was the first village conquered by the Spaniards.
Hence its natives are reserved from tribute, and are
ministered to by the Augustinian fathers. The num-
ber of souls reaches 3,504.

618. The administrations of the villages of Argao,
Bolohon, Cotcot (with Liluan), in the island of
Zebu, whose souls number 8,666, have been lately
ceded (in this year of 1737) to the fathers of the
Society, with the necessary licenses.

619. In the province of Panay: in the village and
capital of Capis, and in the villages of Batan, Mam-
busao, Dumalag, Dumarao, and the village of Panay.
In those administrations there are reckoned to be
about 18,785 souls.

620. In the province of Ogtong, in the villages
of Miyagao, Antique, Bugason, Tigbaoan, Cabutuan,
Laglag, Passi, Anilao, Dumangas ; the island of Gui-
maras, Haro, Ogtong, and Guimbal - in which there
are 52,906 souls.

621. In the two above-mentioned provinces of
Ogtong and Panay, there are innumerable souls of
the apostate Cimarrones, the children of Christian
parents, who have fled to the mountains. Much
activity has been always displayed in their conver-

1637-1638] RELIGIOUS ESTATE 151

sion, especially since the year 1731, and much gain
is hoped from it.

622. The holy Society of Jesus has one of their
colleges in the city of Zebu, and near it the adminis-
tration of Mandabe. But lately the three villages
of Argao, Bolohong, and Cotcot (with its annexed
village of Liluan), which were conceded to them by
the Augustinian fathers, have been added to them
in the same province of Zebu. And near Zebu, in
the small island of Poro, the chief island of the three
called Camotes.

623. In the island of Bohol: in the villages of
Loboc, Baclayon, Dauis, Malabohoc, San Miguel de
Hagna, Talibong, and Ynabanga.

624. In the island of Mindanao: in Dapitan,
with the mission of Ylaya. In Yligan, with the mis-
sions of Layauan, Langaran, Lubimgan, Disacan,
Talinga, and others, which are being reestablished.
In Sanboangan, the missions of Bagumbayan, Duma-
Ion, Siocon, Cabatangan, Caldera, Poongbato, and
Sirauay.

625. In the island of Negros, in the villages of
Ylog, Cabangcalan, with the mission of Buyonan.
In Himamailan, Cauayan, Ynayauan, with the mis-
sion of Sipalay. In Iloilo, in the port, which is the
capital, and in Molo.

626. In the island of Leyte: in the villages of
Leyte, Palompong, Ogmuc, Baybay, Hilongos,
Maasim, Sogor, Cabalian, Liloan, Hinundayan,
Abuyog, Dulac, Dagami, Burabuen, Palo, Tanauan,
Haro, Alangalang, Carigara, and Barugo.

627. In the island of Samar : in the villages of
Capul, Catbalogan, Paranas, Calbiga, Umauas, La-

*5 2 THE PHILIPPINE ISLANDS [Vol. 28

lauiton, Basey, Balangigan, Giuan, Sulat, Tubig,
Borongan, Lauang, Palapag, Catubig, Bobong, Ca-
tarman, Gibatang, Bangahon, and Tinagon.

628. In the Marianas Islands: in the villages of
two islands, called Agadna, Agat, Merizo, Pago,
Ynarahan, Umatag, Rota, and Seypan, where there
are about 2,697 souls.

629. The discalced Augustinian fathers have a
convent without administration in the city of Zebu.
Their administrations in that bishopric are as fol-
lows.

630. In the islands called Calamianes: in the
island of Paragua, they have the villages of Taytay
and Paragua. In the islands of Dumaran, Calatan,
Malampayan, Culion, Linapacan, Busuagan, Cuyo,
Canepo, Alutaya, Bejucay, and Romblon. In the
island of Banton, in Tinaya and Mainit. In the
island of Simara, the village of Simara. In the island
of Tablas, in the three villages of Cabolotan, Odion-
gan, and Lalouan. In the island of Sibuyan, in
Cauit, and Cahidyocan. In all those islands 21,076
souls are reckoned.

631. Throughout the island of Mindanao, and
the province of Caraga; in the villages of Butuan,
Linao, Hibon, Hingooc, Habongan, Mainit, Ohot,
Tubay, Tandag, Calagdan, Babuyo, Tago, Mariha-
tag, Lianga, Bislig, Hinatoan, Catel, Baganga, Ca-
raga, Higaquit, Pahuntungan, Surigao, Cagayan,
Hipinon, Agusan, Manalaga (a new village), Gom-
pot, Balinuan, and Tagoloan, with their missions. In
the island of Siargao, in the villages of Caolo, Sapao,
and Cabonto. In the island of Dinagat, and in the
island of Camiguin, the two villages of Guinsiliban,

1637-1638] RELIGIOUS ESTATE 153

and Catarman. Those administrations number 21,-
635 souls.

632. Since the fathers of St. John of God have
no fixed convent, they likewise do not have any regu-
larly-established religious.

CHAPTER LI V
Bishopric of Nueva Cdceres in Camarines

633. The bishopric of Nueva Caceres was erected
at the same time and in the same manner as that of
Zebu. Its see is in the city of Nueva Caceres, which
is located in Naga, and has its provisor, cura of its
parish church, secretary, and sacristan.

Jurisdiction of that bishopric

634. In its jurisdiction it embraces the whole
provinces of Camarines and Albay, and as far as and
inclusive of the islands of Ticao, Masbate, Burias,
and Catanduanes ; the province of Tayabas, as far as
and inclusive of Lucban; and, along the opposite
coast of Mauban, [it contains] Binangonan, Polo,
Valer, and Casiguran.

CHAPTER LV

Curacies and administrations of the bishopric of

Nueva Cdceres

Curacies

650. That bishopric possesses the curacy of the
sacristy of the holy church of Nueva Caceres ; and
in the province of Camarines, the curacies of Indan,
Paracale, Capalonga, Caramoan, and Lagonoy, with
several visitas. Those curacies number 11,984 souls.

651. In the province of Tayabas, the curacies of

1 54 THE PHILIPPINE ISLANDS [Vol. 28

Piris, Obuyon, and Mulanay, with their visitas, in all
numbering 5,161 persons.

652. In the province of Albay, the curacies of
Albay, Bulusan, Casiguran, Sorsogon, Donsol, Ta-
baco, and Malinao, with their visitas, in all 18,562
persons.

653. In the island of Catanduanes, the curacies
of Biga, and Birac, numbering 6,471 persons. 65

j Administrations in charge of religious

654. The calced Augustinian fathers possess in
that bishopric, in the province of Tayabas, the ad-
ministration of the village of Tiaong, where 780 souls
are reckoned.

655. The discalced Augustinian fathers possess,
in the island of Masbate, the sites of Maboo, Balino,
Palano, Abuyoan, Camasoso, Buracan, Limbohan,
Nauangui, and Baraga, in which they minister to
about 3,345 souls.

656. In the island of Burias, the village of Burias,
with 180 souls.

657. In the island of Ticao, the village of Ticao,
with San Jacinto, with 475 souls. 66

658. The discalced Franciscan religious of this
province of San Gregorio have administration in
what they own in that bishopric, in a convent of the
village of Naga, contiguous to the city of Nueva
Caceres, in the province of Camarines. A commis-
sary-provincial lives there, and they have a good
infirmary. They also minister in the villages of
Canaman, Quipayo, Milaord, Minalabag, Bula, and

65 In the margin at this point: "Total number of persons,

42.178."

66 In the margin at this point: "Total number of souls,
4,000."

55"

o

P

p

org
p

1637-1638] RELIGIOUS ESTATE 157

Bao, Naboa, Yraga, Buhi, Libong, Polangi, Oas,
Ligao, Guinobatan, Camarines, Cagsaua, and Lig-
manan, where they minister to 52,555 souls.

659. In the province of Tayabas, in the villages
of Tayabas, Pagbilao, Saryaya, Lucban, Gumaca,
Atimonan, Mayoboc, and Macalilong, in which
13,807 souls are ministered to.

660. In the mission of the mountains of Lupi,
Ragay, and the beach of Bangon, with their village
formed in Lupi, in the province of Camarines, where
nine hundred souls are ministered to.

661. In the same province, in the mountain of
Mangirin, in the village of Santa Cruz, formed from
the people who are being gathered from the moun-
tain, where 1,200 souls are ministered to.

662. In the province of Tayabas, in the moun-
tains and coasts of the opposite shore, in the villages
of Binangonan, Polo, Valer, and Casiguran, which
include the administration of the Indians, with the
missions annexed to them, and where 2,500 souls are
ministered to. 6T

CHAPTER LVI
Bishopric of Nueva Segovia

663. The bishopric of Nueva Segovia is one of
the suffragans of this archbishopric of Manila, and
it was erected at the same time as the others and in
the same circumstances. Its see is located in the
village of Lalo. There lives the alcalde-mayor,
while the village has an infantry presidio, and a
convent of Dominican religious. It has its own pro-
visor, cura, and sacristan for that holy church.

67 In the margin at this point : " Total number of souls,
70,961."

15^ THE PHILIPPINE ISLANDS [Vol. 28

Jurisdiction of that bishopric
664. That bishopric which is called Cagayan
includes under its jurisdiction the provinces of Pan-
gasinan, from the point of Bolinao ; Ylocos ; and
Cagayan, to and inclusive of Palanan on the opposite
coast

CHAPTER LVII
Curacies and administrations of the bishopric of

Cagayan
Curacies

679. The curacies of the seculars in that bishopric
are [as follows] : in the province of Cagayan, the
curacy of the city and the village of Lallo; in the
province of Ilocos, the three curacies of Vigan, Ban-
gued (in the mountains of Labra), and that of San
Diego, a mission of the Tinguianes - whose number
I am unable to determine, although I have made
extraordinary efforts to do so. All the rest of that
bishopric is in the charge and under the administra-
tion of religious, as follows.

Administrations of religious

680. The calced Augustinian fathers have, in the
province of Pangasinan, the village of Agoo, with
San Thomas and Aringay, whence the religious go
to the neighboring mountains to the conquest of the
barbarous Igorrote people; in the village of Bauan,
with those of Boua, Dalandan, Caua, and one other
fine mission; in the village of Bagnotan, with that of
San Juan, and another fine mission. Those adminis-
trations number 8,875 souls.

681. In the province of Ilocos, in the village of
Namacpacan, with that of Balavan, and a fine mis-
sion; in that of Bangar with Tagurin and another

1637-1638] RELIGIOUS ESTATE 159

mission; in that of Candong, with Santa Lucia; in
that of Narbacan, with that of Santa Cruz ; in that
of Santa Cathalina; in that of Bantay, with those of
Ildefonso and Masingal; in that of Cabogao, with
Lupog; in that of Sinait, with Badoc; in those of
Panay, Batac, San Nicolas, Leyrat, and Dingras,
with that of Piric, and an extensive mission of
heathen Tinguianes in those mountains, from whom
little fruit was obtained until the year 1730. (In the
year 1735, through the visit of our father provincial,
the very reverend father Fray Diego Vergano, they
asked for religious very urgently, begging that some
would live in their villages. A great harvest of
spiritual fruits is hoped from that.) In the village
of Ilduag; in that of Bangui, with other small mis-
sion villages; and in that of Bacarra with that of
Vera. All those administrations number 51,453
souls.

682. In the province of Pangasinan, the Domini-
can fathers have their administrations in the villages
of Lingayen (the capital of that province), Binala-
tongan, Calasiao, Mangaldan, Manaoag, Cavili,
Malonguey, Telban, Binmaley, Dagupan, Malasi-
qui, Anguio, Salaza, Sinapog, Paniqui, Camiling,
Baruc, Panlaguit, and Pantol ; with some visitas, and
missions of blacks. The number of souls in all those
administrations amount to about 48,000.

683. In the province of Cagayan, in Lallo (the
capital of that province) : Pata, with Cabacungan
and Bangan; Pia, with Maoanan; Nasiping, with
Gataran; Malaueg, with its mission of Santa Cruz;
Tuvao, with its mission of Tuga; Yguic, with its
visita of Amulong; Fotol, with its visita of San
Lorenzo, and its mission of Capinatan; Massi; the
island of Babuyanes, with the missions of the islands

160 THE PHILIPPINE ISLANDS [Vol. 28

of Batan and Calayan; Cabagan; Tuguegarao;
Buguey, with its mission of Vuangac; Tabang;
Ytugud, with the mission of Ziffun ; Ylagan, with the
mission of Tumavini; Aparri; and Camalayugan.
The number of souls is about 25,752.

684. The discalced Franciscan religious possess
the administration of the village of Palanan, with
1,700 souls, on the opposite coast of Cagayan.

685. There is a fine mission of several barbaric
people called Irrayas, Negritos, and Aetas in the
mountains of the same opposite coast; and on its
shores, from Palanan to Casiguran. The religious
are working in their conversion and reduction, at
the expense of excessive hardships. The souls con-
verted in various settlements there number about six
hundred.

CHAPTER LVIII

General summary of all the Christian souls among

the natives of these islands

686. I have been unable to state separately the
number of souls to whom the seculars minister in the
archbishopric and in the bishoprics throughout these
islands. I have seen them enumerated only in com-
mon. They number 131,279 and live in 142 villages.
The seculars minister throughout this

archipelago to 131,279

St. Augustine, throughout the islands . . 241,806

The Society, in all the islands .... 170,000

St. Dominic, in all the islands .... 89,752

Discalced Augustinians, in all the islands 63,149

Discalced Franciscans, in all the islands 141,196

Total 837,182

687. Thus, the number of eight hundred and

1637-1638] RELIGIOUS ESTATE 161

thirty-seven thousand one hundred and eighty-two
Christian souls, among the natives of these islands -
who are ministered to spiritually in the above-men-
tioned provinces, villages, and settlements - is what
I get from the special lists sent me for this work by
the holy orders, made according to the last enumera-
tion, that for the years 1735 and 1736. I have sup-
plied those which have not been furnished to me
(which I have solicited by various means) from the
clergy of these islands, with the number mentioned,
which is placed by the very reverend father Pedro
Murillo on his map. 68 This, together with the
account of the royal officials for the year 1735, are
the citations that I offer for the proof of my account,
if there should be any discrepancy between it and
others. I reflect that tio one can give a better account
of the treasury than he who has continual care of it.
It is doubtless true that all or any of them may have
unavoidable errors; for the Indians are continually
removing, dying, or absenting themselves. Conse-
quently, I judge that the number of souls, of those
who are at this time reputed to be natives of these
islands, exceeds one million. The temples [of God]
where the instruction is given in villages and visitas
are in excess of seven hundred, as was represented
to his Catholic Majesty by the royal officials in a
report in the year 1720. As for the number of
Spaniards and foreigners, the computation is ex-
tremely difficult and uncertain; and therefore it is
not safe to make a decisive statement.

68 The number of christianized natives is stated, on Murillo
Velarde's map, as 900,000. Cf. the statement by Le Gentil (p. 209
post), of the number in 1735 - so in his printed text, but perhaps a
typographical error for 1755.

1 62 THE PHILIPPINE ISLANDS [Vol. 28

688. After very painstaking efforts, at the time
when this book is in press I receive information
about the curacies of the seculars of Zebu, in the
following form. The curacy of the sacristy of the
holy church, and that of the Parian of the Sangleys,
in the city of Zebu; in the island of Zebu, that of
Bantayan and Barili; in the island of Negros, in
Dumaguete, Binalbagan, Tucauan, and Tanghay;
in the island of Panay, in the city of Arebalo, Ahuy,
Aclang, Banga, Ybahay, and Culasi. Nearly all
those curacies are very large and need assistants.
Throughout that jurisdiction and in the Marianas
there are various outside vicars, who are generally
the religious of those regions. Such is the informa-
tion which I have obtained from the provisor of that
bishopric ; but he does not give the number of parish-
ioners, as it is very difficult to ascertain it.

RELIGIOUS CONDITION OF THE
ISLANDS

[The following is from Historia general, by Juan
J. Delgado, SJ. (written in 1751-54), pp. 141-158.
The chapters here presented are from part i,
book ii.]

CHAPTER II

Of the ministries of souls that pertain to the clerics

in these Filipinas Islands

In the assumption, so certain and evident, that
the clerics, both seculars and regulars, had been the
primitive apostles and preachers of the holy gospel
in the Orient and in these archipelagos, I commence
with them to describe the ministries in these islapds
that have been commended to their zeal and care.
In the archbishopric of Manila, the curacies of the
venerable clergy amount to sixteen, besides some
visitas. There is one for Spaniards, and one for
natives, in the cathedral; that of Santiago, outside
the city; that of the chapel of Nuestra Seiiora de
la Guia ; that of Quiapo, which belongs to the archi-
episcopal jurisdiction : these belong to the province
of Tondo. In the jurisdiction of Cavite there are :
that of the port of that city; outside the walls, that
of San Roque; not very distant, that of Bacoor; and
another, called Las Estancias \i.e. r " the ranches "].
In the province of Taal is that of Balayan ; the

1 64 THE PHILIPPINE ISLANDS [Vol. 28

Rosario, in the province of Laguna de Bay; those
of San Pedro, Tunasan, Tabuco, and Santo Tomas,
in the mountains. In the jurisdiction of Mindoro
is that of Suban.

In the bishopric of Santisimo Nombre de Jesus
of Cebu, there is one Spanish cura in the city, and
outside the walls is that of the Parian of mestizos
and Sangleys; that of Barili in the same island, and
that of Bantayan (of whose jurisdiction are the
visitas of Maripipi, Panamao, and Limancauayan) ;
that of Siquijor, in that same island. In the island
of Panay, the curacy of Aclan, Banga, Ibajay,
Culasi, Ajui, and that of the town of Arevalo (which
his Excellency the bishop, Don Protasio Cabezas,
has lately conceded to the Society of Jesus). In the
island of Negros, that of Dumaguete, with several
visitas; and those of Binalbagan, Tugcaban, and
Tanhay.

In the bishopric of Nueva Caceres or Camarines,
in the city which is the capital and seat of the
bishopric, there is one cura of the sacristy, who is
provisor and vicar-general. In the same province
are the curacies of Indang, Paracale, Capalonga,
Caramoan, and Lagonoy, with some visitas belong-
ing to the same curacies. In the province of Taya-
bas are the curacies of Pyris, Abuyon, Mulanay, and
their visitas. In the province of Albay ire the cura-
cies of Bulusan, Casiguran, Sorsogon, Donsol, Ta-
baco, and Malinao, with their visitas. In the island
of Catanduanes are the curacies of Biga and Birac,
with their visitas.

In the bishopric of Cagayan is the curacy of Lalo
or Nueva Segovia ; in the province of Ilocos, that of
Vigan, and that of Bangar ; and in the mountains that

1637-1638] RELIGIOUS CONDITION OF ISLANDS 1 65

of Abra, and that of San Diego among the Tingui-
anes, with some separate visitas. Consequently, the
venerable clergy in these islands have fifty-three
beneficed curacies, which are new.

CHAPTER III
Of the ministries of the reverend calced Augustinian

fathers
The reverend calced Augustinian fathers, the first
founders of these missions, have one convent in
Manila, which is the head of all their province of
Santisimo Nombre de Jesus, and of all the other
parochial convents. In the province of Tondo, they
have charge of the village of that name, Tambobo,
Malate, Parafiaque, Pasig, and Taguig, with various
visitas annexed to them. On the river Pasig, they
possess the convent and sanctuary of Guadalupe,
where several devout religious live who have charge
of the worship of the holy image. Further they
have the ministry of San Pablo de los Montes, in
the province of Taal and Balayan; the convents and
ministries of Taal, Casay-say, Bauang, Batangas,
Tanavan, Lipa, and Sala. In the province of Bula-
can, they have the convent and ministry of that name,
and those of Dapdap, Guiguinto, Bigaa, Angat,
Baliuag, Quingua, Malolos, Paombong, Calumpit,
and Haganoy. In the province of Pampanga, the
convents and ministries of Bacolor, Macabebe, Ses-
moan, Lubao, Vana, Minalin, Betis, Porac, Mexico,
Arayat, Magalan, Tarlac, Gapan, Santor, together
with some missions, and a new village called San
Sebastian; and in addition, San Miguel de Mayumo,
Candava, Cabagsa, and Apalit, with a mission of
mountaineers.

1 66 THE PHILIPPINE ISLANDS [Vol. 2S

In the bishopric of Santisimo Nombre de Jesus
of Cebu there is a convent called Santo Nino in the
same city [of Cebu] with its church newly built,
where the vicar-provincial of all the Visayas Islands
has his residence ; and outside the walls the convent
of Cebu el Viejo [*.*., " Old Cebu "], and the min-
istry of San Nicolas. In the same island are the
convents and ministries of the villages of Argao,
Bolhon, Cabcat, with several visitas; the ministry
and convent of Opon in the island of Magtan, with
the visitas of Olango, and Pangalanan, and others
on the opposite coast of Cebu. The reverend calced
Augustinian fathers made a cession of the villages
and ministries of Bolhon, Opon, and Liloan to the
fathers of the Society of Jesus, by their chapter of
the year 1737; but afterward they recovered these,
because of various just causes that they had for it,
improved as to churches, houses, and silver orna-
ments -except that of Liloan, a small visita which
remained in the possession of the Society, and was
incorporated with the village of Mandaui, as it was
near by. In the province of Panay are the convents
and ministries of the capital city of Capiz, Batan,
Mambusao, Dumalag, Dumarao, and Panay; in the
province of Oton, in the same island, the convents
and ministries of Magao, Antique, Bugason, Tig-
bauan, Cabutuan, Laglag, Pasi, Aanilao, Dumangas,
the island of Guimaras, Jaro, Oton, and Guimbal,
with several missions of wild people [cimarrones]
in the mountains, apostates and their children, in
which the care and zeal of the same fathers has been
exercised since the year 173 1, and in which the gain
and profit of many souls is not wanting.

In the bishopric of Camarines they have the con-

1637-1638] RELIGIOUS CONDITION OF ISLANDS 1 67

vent and ministry of the village of Tiaong, in the
jurisdiction of the province of Tayabas. In the
bishopric of Nueva Segovia or Cagayan, the prov-
ince of Pangasinan, they have the convents and min-
istries of Agoo, Santo Tomas, and Aringay, with
several missions of Igorrotes in the mountains; those
of Bauar, Bona, Dalandan, and Cava, with another
mission of mountaineers; and those of Bacnotan and
San Juan, with another similar mission. In the prov-
ince of Ilocos, they have the convent and ministry of
Namagpacan, with that of Balauan and its missions,
and those of Bangar and Tagurin, with another mis-
sion; those of Candon, Santa Lucia de Narbacan,
Santa Cruz, Santa Catalina, and Bantay, with those
of San Ildefonso and Nagsingal; that of Cabugao
with Lapog; that of Sinait with Badoc; those of
Panay, Batag, San Nicolas, Lecrat, and Dinglas,
with that of Pirie ; and various missions of Tingui-
anes and heathen in those mountains, where the same
reverend fathers are commencing to form villages to
the great advantage of those souls. They have that
of Ilanag and that of Bangui, with other visitas and
missions, and those of Bacarra and Vera. All of
those ministries and convents are adjudged to the
same reverend fathers.

CHAPTER IV

Convents and ministries of the reverend Franciscan
fathers, the third to be established
The reverend Franciscan fathers reached the Fili-
pinas Islands in the year 1577. In Manila they have
in their vigilant and watchful care, close to the con-
vent, a costly and beautiful chapel of the tertiary
order of penance, in charge of a religious who is

1 68 THE PHILIPPINE ISLANDS [Vol. 28

commissary and visitor. There is also a convent of
the nuns of St. Clare in the city, who are subject to
and governed by the same religious. They also pos-
sess another convent called San Francisco del Monte,
one legua from the city; and a hospital called San
Lazaro, which they administer near the village of
Dilao, which belongs to the province of Tondo ; be-
sides the villages and ministries of Sampaloc, Pan-
dacan, and Santa Ana de Zapa. In the province of
Bulacan, they have the convents and ministries of
Polo, Meycauayan, and Bocaue, with several visitas.
In the province of Laguna de Bay, they have in
charge the ministries and convents of Morong,
Baras, Tanay, Pililla, Mabitac, Cabosan, Siniloan,
Pangil, Paquil, Paete, Longos, Lucban, Cavinti,
Pagsanghan, Santa Cruz, Pila, and Mainit (where
there is a hospital, called Los Baflos, because of the
warm sulphur-charged waters in those regions, for
the cure of various ailments). In that same prov-
ince are the ministries and convents of Nagcarlang,
Lilio, and Mahayhay; and lastly, by cession of the
Augustinian fathers, the villages of Bay, and Binan-
gonan, with the ranch of Angono. In the mountains
of Daractan, which extend from the lake of Bay to
the east coast of the island of Luzon, they have
several visitas and missions. In the province of
Camarines, the convents and ministries of Naga,
near the city of Nueva Caceres, the seat of the vicar-
provincial, together with Canaman, Quipayo, Mi-
laod, Minalambang, Bula, Bao, Naboa, Iraya, Buhi,
Liban, Polangui, Oas, Liyao, Guinobatan, Cama-
rines, Cagsaua, and Ligmanan. In the province of
Tayabas, [the ministries and convents] of Pagbilao,
Sariaya, Lucban, Gumaca, Atimonan, Mayobac, and

1 637-1638] RELIGIOUS CONDITION OF ISLANDS 1 69

Macalilon. The missions of Lupe and Ragay, in the
mountains and along the coast of Bangon, and an-
other mission called Santa Cruz, in the mountains
of Manguirin. In that same province of Tayabas,
in the mountains and along the coasts of the opposite
shore, are the ministries of Binangonan, Polo, Baler,
and Casiguran. In the province of Cagayan, the
ministry of Palanan, with a mission of Aetas and
Irayas of those mountains.

CHAPTER V
Ministries of the Society of Jesus in these Filipinas

Islands
After the preaching of the apostle of the Orient,
St. Francis Xavier, in these archipelagos, as far as
the island of Mindanao and Japon (as has been
related already in its place), before the Spaniards
were established in these islands, the first fathers of
the Society of Jesus reached these islands by way of
the west or by the Western Indias, coming with the
first bishop of the islands, his Excellency Don Fray
Domingo de Salazar, of the Order of Preachers -
the city of Manila having been already founded, and
that colony established in some fashion -in Sep-
tember of the year 1581. The first founders were
the fathers Antonio Sedeiio and Alonso Sanchez,
together with the lay-brother, Nicholas Gallardo,
the student brother, Caspar de Toledo - a legitimate
brother to the illustrious doctor, Father Francisco
Suarez - having died on the voyage. For some years
those fathers remained without any ministry to the
natives which they could permanently carry on,
busied only in preaching, hearing confessions, and
aiding in what necessity or obedience ordered them.

1-7° THE PHILIPPINE ISLANDS [Vol. 28

Their first dwelling was in the convent of the
seraphic father St. Francis, until they obtained a
house of their own in the suburbs of Manila, in the
location called Aguio - whence, as facilities and
opportunity came, they moved, and established
themselves inside the city, in the year 1591. There
the Society has the chief residence of St. Ignatius,
and a fine church where they exercise to great and
continual crowds all the ministries peculiar to their
institute. In that residence, there is a pontifical and
royal university, of which we shall speak later, to-
gether with a royal college of San Jose, 69 and the
college of the fathers, established near the royal gate
of the city, in which are taught all useful learning
and arts, commencing with grammar.

In the province of Tondo they have the residence
[colegio'] of Santa Cruz, lately admitted as such,
which is jointly a ministry of Sangleys, mestizos, and
natives; the village and ministry of San Miguel, on
the river brink; and about one legua above, the resi-
dence and novitiate of San Pedro Macati, with a
ministry of natives. In the mountains, the village
and capital of Antipolo, with the village and min-
istry of Bosoboso, where the natives of two mountain
missions, called San Isidro and Pamaan, are settled
together, whose administration was [there] incon-
venient, but who are now better governed and cared
for. In the plains, the fathers administer the village
of Taytay, with a visita near by, called Santa Cata-
lina; and the ministry of Cainta, with a visita of
Creoles called Dayap. Besides, they have the village
and ministry of Mariquina, of mestizos, Sangleys,

69 A full account of the Jesuit college and university is fur-
nished by Murillo Velarde in Hist. Philipinas, fol. 125, 140,
168-171.

1637-1638] RELIGIOUS CONDITION OF ISLANDS *7 l

and natives; and that of San Mateo, the village and
capital of the residence of Silan and of Indang. In
Cavite there is a residence of the Society of Jesus,
and in its jurisdiction the village and ministry of
Cavite el Viejo [i.e., "Old Cavite"]; in that of
Mariveles, the residence of Maragondon; in the
province of Mindoro, the island of Marinduque,
with the villages and ministries of Boac, Santa Cruz
de Napo, and Gasan.

In the bishopric and jurisdiction of Cebu they
have a residence in the city; the ministry of the
village of Mandaui and Liloan; in the island of
Bohol, the ministries of Inabangan and Talibon,
where is located the residence [residencia] of Bohol
with the villages and ministries of Loboc, Baclayon,
Dauis, Malabohoc, Tagbilaran (a new village), and
another on the bar of the river of Loboc, also new,
named Santisima Trinidad [i.e., " Most Holy Trin-
ity "] ; and, on the opposite coast of the island, the
village and ministry of Hagna. In the island of
Mindanao, the presidio of Zamboanga, where resi-
dence has been begun, with a ministry, whose rector
is the chaplain of that presidio; those of Bagon-
bayan, Dumalon, Siocon, Cabatangan, Caldera, Po-
lombato, and Siraguay. In the northern part of the
same island the residence [residencia] and ministries
of Dapitan, Iligan, Layavan, Langaran, Lubungan,
Disacan, Talingan, and various visitas and missions
on those same coasts and the bay of Pangue.

In the island of Negros, the ministries of Hog,
Cabancalan (with the mission of Buyonan), Hima-
maylan, Cavayan, and the mission of Sipalay. In
the village of Iloilo and the jurisdiction of Oton
there is a residence, whose rector is the chaplain of
that presidio (as is he of Zamboanga), and the min-

I7 2 THE PHILIPPINE ISLANDS [Vol 28

istry of Molo; and lastly, by concession of his Excel-
lency Master Don Protasio Cabezas, the curacy of
the town of Arevalo, with the Parian, was given to
the Society. In the island of Samar, the capital and
ministries of Catbalogan, Paranas, Humavas, Cal-
viga, Boac, Bangajon, Tinagog, Calvayog; in Capul,
the ministry of Abac; on the opposite coast in the
province of Ibabao, the capital and ministries of
Palapag, Lavan, Gatubig, Catarman, Bobon, Sulat,
Tubig, and Borongan ; on the south coast of the same
island, the ministries of Guiguan, Balanguigan,
Basey, and Lalaviton. In the island and jurisdiction
of Leyte, the villages and ministries of Carigara,
Barugo, Jaro, Alangalang, and Leite; and on the
opposite coast, the residence [residencid] and capital
of Hilongos, and the ministries of Palonpon, Poro,
Ogmuc, Baybay, Maasin, Sogor, Ltfoan, Cavalian,
and Hinondayan; in the north of the same island,
the residence [residencia] of Banigo, with the capi-
tal of Palo, Tanavan, Dulac, and Abuyog; inland,
Damagi and Burabuen. In the Marianas Islands
(the jurisdiction of a governor for his Majesty in
temporal affairs, &nd, in the spiritual, of the bishop-
ric of Cebu), the ministries and capital of Agana-
where there is a residence of the Society, with a
seminary of Indian natives - Agat, Merizo, Pago,
Guajan, Inarajan, Umata, Rota, and Saipan.

CHAPTER VI
Administrations of the reverend fathers of St.

Dominic in these islands
The religious of St. Dominic came to found a
province in these islands with an excellent mission,
in the year 1587, on the eve of St. Maria Magdalena.

1637-1638] RELIGIOUS CONDITION OF ISLANDS 173

Inside the city they have a sumptuous church and
convent, which is the head of the most devout prov-
ince of Santisimo Rosario. Near the same convent
is the college and seminary of Santo Tomas, with
collegiates, which has its own rector. There are
taught all the belles-lettres, commencing with gram-
mar. It is a pontifical and royal university, and is
attended by a sufficient number of students when one
considers the small size of this community. The
pupils of another institution, called San Juan de
Letran - which was begun by a Spanish resident, one
Brother Jeronimo Guerrero, who dedicated himself
to the shelter and education of orphan boys and the
sons of poor Spaniards - attend the said university.
After his death that seminary remained in charge of
the same religious. Within Manila, there is a
beaterio™ whose pupils profess the tertiary Order of
St. Dominic, although they do not make religious
profession. They are numerous and of exemplary
life, and are subject to the same fathers. The latter
possess a convent in the Sangley Parian, for ministra-
tion to those of this nation who are converted. On
the other side of the river they possess the hospital
of San Gabriel, where sick Chinese are treated;
somewhat farther, the convent and ministry of Bi-
nondo; and on the river brink the convent of San
Juan del Monte, without administration [i.e., of
converts].

In the province of Pampanga, the convents and
ministries of Abucay, Samal, Oriong, Orani, with
several visitas and missions; in the port of Cavite,
a convent without administration ; in the province
of Pangasinan, the convents and administrations of

70 Beaterio : a house inhabited by devout women.

174 THE PHILIPPINE-ISLANDS [Vol.28

Lingayen (which is the capital of that province),
Binalatongan, Calasiao, Magaldan, Mananay,
Cavili, Malonguey, Telban, Birmaley, Dagupan,
Malasiqui, Anguio, Salaza, Sinapog, Paniqui,
Camiling, Baruc, Panglaguit, Ipantol, and several
visitas and missions in the mountains. In the prov-
ince of Cagayan, Lalo (which is its capital) ; Pata,
together with Cavicunga; Bangban, Pia, Conmaca-
nanan, Nasipin, together with Gataran; Malauig,
together with a mission of Santa Cruz; Tuvaco,
together with the mission of Capinatan; Masi, the
Babuyanes Islands, the missions of the Batanes, and
Calayan; Cabangan, Tuguegarao, and Buguey, with
the mission of Ibangac; Siffun; Ilagan, together
with Tumauini; Aparri, and Camalayugan.

CHAPTER VII
Convents and ministries of the reverend discalced
Augustinian fathers or Recollects
The Recollect Augustinian religious arrived at
Manila in the year 1606, and founded their first con-
vent outside the walls of Manila, in the suburb called
San Juan de Bagonbayan. They afterward built a
convent and church inside the walls, under the ad-
vocacy of St Nicholas of Tolentino, which is the
capital of their religious province. In the province
of Tondo they have the convent and ministry of San
Sebastian. In the jurisdiction and port of Cavite,
they have a church and convent without ministry.
In that of Mariveles, the ministries of Cabcaben,
Bagac, Moron, and the coast of Zambales, with
Subic and several missions in the mountains. They
also minister to all the island of Mindoro, with all
its villages, visitas, and missions. In the bishopric

T637-1638] RELIGIOUS CONDITION OF ISLANDS 175

of Cebii, outside the city walls, the church and con-
vent of La Concepcion, without administration. In
the island of Mindanao, the province of Caraga,
with the villages of Butiian, Linao, Hibon, Hingoog,
Habongan, Maynit, Ohot, Tubay, Tandag, Calag-
dan, Bayuyo, Tago, Marihatag, Lianga, Bislig,
Hinatoan, Catel, Baganga, Caraga, Hagaguit,
Pauntugan, Surigao, Cagayan, Iponan, Agusan,
Manalaga (which is a new village), Gompot, Bali-
nuan, Tagalban, with several, missions.

In the island of Siargao, the ministries of Caolo,
Sapao, and Cabuntog; in the islands of Dinagat and
Camiguin, the ministries of Ginsiliban and Catar-
man. In the islands called Calamianes, 71 the same
discalced religious have charge of [the following] :
in Paragua, the village and ministry of the same
name, that of Taytay with the islands of Dumaran
and Calatan, the villages of Malampaya, Culion,
Linapasan, Busuagan, Cuyo, Canepo, Lalutaya, and
Bejucay; the island of Romblon, with the ministry
of Ban ton and those of Tinaya and Maynit. In the
island of Simara, the ministry of the same name.
In that of Tablas, the ministries of Cabolotan, Ori-
ongan, and Laloan. In that of Sibuyan, those of
Cavit, Catudyucan, with other visitas and missions.
In the island of Masbate, in the bishopric of Nueva
Caceres, the ministries of Mobo, Bulino, Palano,
Abuyoan, Camasoso, Buracan, Limboan, Navangui,
and Baraga. In that of Burias, the village and
ministry of the same name, with some collections of
huts. In that of Ticao, the village of that name, and

71 Evidently then the appellation of that part of the archipelago
now included under the term " province of Paragua," which
includes not only the Calamianes Islands, but those of the Cuyos
group, and part of the island of Palawan (or Paragua).

I7 6 THE PHILIPPINE ISLANDS [Vol. 28

the port of San Jacinto, where the ships that sail to
Espana are provided with water and wood for the
voyage.

CHAPTER VIII
Of the convents and hospitals of the reverend fathers
of St. John of God
The Order of St. John of God arrived at these
islands in the year 1641. Their religious founded
their first hospital outside the Manila walls, in the
village of Bagonbayan. In the year 1656, it was
removed inside the city of Manila, as soon as there
was an opportunity for them in the place where they
are at present -which had before been a hospital
begun by the reverend Franciscan fathers, and aided
by the alms given by the brothers of the Santamesa 72
and other pious inhabitants. The hospital brethren
had the Franciscans 7 old church - which was of good
appearance, although the hospital was very dilapi-
dated and threatened to fall -until the year 1726,
when the very reverend father Fray Antonio de Arce
came to these islands, as prelate and superior of the
order. By his energy, economy, prudence, and zeal,
the church and hospital are now seen to be restored
and built anew from the foundations, in an elegant
and tasteful manner, as well as the convent and
dwelling of the religious. Those works were com-
menced in the year 1728, with the alms of the pious
inhabitants of the city of Manila; and in the year
1749, when I was in that city, I saw them finished
and completed.

72 Literally, " holy table," equivalent to the modern " board of
directors ; " a reference to the Confraternity of La Misericordia,
which, as we have seen in former documents, was the main char-
itable agency of Manila.

1637-1638] RELIGIOUS CONDITION OF ISLANDS 177

In the village of San Roque, outside the Cavite

walls, those same religious had another hospital, the

land of which was encroached upon by the sea until

they had to abandon it. In the said year 1749, when

I was also in that port, the religious had their sick

in a private house, in which they exercised their

ministries, until God our Lord provided them with

a hospital by means of a benefactor who desired to

cooperate in a work of so great importance and

mercy. Although they had no hospital in Cebu,

while I was there, there was one religious, who had

charge of the poor sick people, in a low apartment,

or room above the ground-floor of the episcopal

residence. As the land is so poor there, it is very

difficult to found and preserve a hospital; and more

so since scarcely a Spanish inhabitant of importance

is to be found there now, for the reasons that were

given in the proper place. 73

78 Reference is here made to chapter xviii, book 1, of Delgado's
Historia; following is his statement (from pp. 60-62) of the
depopulation of Cebu, and its causes: " Near the middle of the
southern coast of the island was established the city and original
colony of the Spaniards; but today it has become so depopulated
that it has hardly enough citizens to fill the offices that pertain to
a city, as are those of regidors and alcaldes-in-ordinary ; and not
seldom has it occurred that some Spaniards must be conveyed
thither to supply the lack of people, going in place of those who
died. ... At present, the city is reduced to the church and
convent of the Santo Nino, the church and residence of the Society
of Jesus (a building which, although small, is very regular and
well planned), and, midway between them, the cathedral - which
is very inferior to those two churches, since it consists only of a
large apartment thatched with palm-leaves. (The foundations
were laid, however, for another and more suitable building, in the
time when the diocese was governed by the illustrious bishop
Doctor Don Manuel Antonio de Ocio y Ocampo [who entered
that office in 1733] ; but his death prevented him from completing
the work, and it has remained in that condition ever since.) The
royal building is well arranged and sufficiently capacious, serving
as palace for the commander of the Pintados fleets ; he is also

17^ THE PHILIPPINE ISLANDS [Vol. 2S

CHAPTER IX

General summary of the Christians who compose the

ministries of these islands

I do not doubt that the souls ministered to through-
out the islands of this archipelago, by the secular and
regular priests, will exceed one million and many
thousands additional, inasmuch as the children who
are not yet seven years old are not found mentioned
or enumerated in the registers [padrones] of the
ministries. Consequently, I shall give attention only
to the reckoning made a few years ago.

The ministries corresponding to those souls are
first, as I have written, those of the venerable clerics,
who have sixteen beneficed curacies in the arch-
bishopric of Manila; in the bishopric of Cebu, fif-
teen; in that of Camarines, eighteen; and in that of
Cagayan, four. Consequently, the clerics have fifty-
warder of a good stone fortress (triangular in shape) and com-
mander of the port, and at the same time alcalde and chief magis-
trate of the entire province - which includes the islands of Cebu,
Bohol, Siquijor, and a great part of the coast of Mindanao, with
other smaller and adjacent islands. . . .

" The cause for the city's being depopulated, at present, of
Spanish inhabitants is nothing else than the cupidity of some per-
sons who came from Manila to the government of the province
with appointments as alcaldes, whose greed did not allow any
partnership, in spite of the oath that they take not to carry on
trade, either in person or through another person, within the limits
of their jurisdiction. These are indeed lands where no one can
live without barter or trading ; for not one of the Spaniards applies
himself to cultivating the soil, nor do they have fixed incomes
from the country with which to meet their obligations. More-
over, they have to buy whatever they need, with either commodi-
ties or money ; accordingly, if the alcaldes-mayor forbid the inhabit-
ants (as they do) from going out through the province to buy
what they need, the latter find themselves in Cebu in the condition
of one who is shut up in a prison, where no one can^ search for or
find him. If vessels arrive to sell their merchandise the alcalde-
mayor, near whose house they anchor, is the one who first avails

1637-1638] RELIGIOUS CONDITION OF ISLANDS 179

three beneficed curacies, in the archbishopric of
Manila and the three suffragan bishoprics. In them
there are, according to the best reckoning, one hun-
dred and forty-two villages, besides the visitas, col-
lections of huts \rancherias\, and missions. This
year of 1750 the Christians therein are reckoned at
one hundred and forty-seven thousand two hundred
and sixty-nine.

The calced Augustinian religious have charge of
two hundred and fifty-two thousand nine hundred
and sixty-three souls, in one hundred and fifteen
villages. The order of the seraphic father, St.
Francis, of one hundred and forty-one thousand one
hundred and ninety-three souls, in sixty-three vil-
lages. The Society of Jesus, of two hundred and
nine thousand five hundred and twenty-seven Chris-
tians, in ninety-three ministries. The Order of St.
Dominic, ninety-nine thousand seven hundred and

himself of everything - either for his own use, or to sell the goods
again - leaving for the rest of the people only what is of no use
to himself. If any one has energy enough to press forward to
purchase what he needs, he is immediately threatened with im-
prisonment, seizure of his goods, flogging, and the loss of every-
thing from which any profit was expected - as I have many times
seen, because I lived several years in that country, where only
recourse to God is near, or to superiors who are very far away.
This is the reason why the Spanish residents have withdrawn from
Cebu, to avoid continual quarrels and annoyances - going to
Manila, where they can live with greater peace and quietness,
although not so profitably, on account of the choice commodities
which they could obtain in the Visayan provinces for the increase
of their wealth. The only ones who remain and bear the heavy
yoke are the mestizos and Sangleys, who always have to share
with the alcalde what they seek out with their toil and hardship,
if they wish to live without unrest and fear. Sometimes, but
rarely, the alcaldes share with these people that which might
bring them some profit ; but usually they furnish the commodities
which they bring from Manila, at the very highest prices, receiving
in exchange those of the provinces at the lowest and most paltry
rates."

1 80 THE PHILIPPINE ISLANDS [Vol. 28

eighty souls, in fifty-one regular villages, without
counting the visitas and missions. The Recollect
religious of St. Augustine have charge of fifty-three
thousand three hundred and eighty-four souls, in one
hundred and five villages. Consequently, in five
hundred and sixty-nine regular villages, not count-
ing yisitas, groups of huts, and missions, nine hun-
dred and four thousand one hundred and sixteen
Christians are ministered Xo in all these Filipinas
Islands, as will be seen from the subjoined table.

Villages Souls

The clerics in ..... . 142 147,269

St. Augustine in 115 252,963

St. Francis in 63 141,193

The Society in 93 209,527

St. Dominic in 51 99?78o

Recollects in 105 53,384

Total 569 904,116

In regard to the royal tributes, which the natives
pay annually, although no fixed computation is pos-
sible because of their difference from year to year
(notwithstanding the number which seems to me
more regular and fixed from one year to another),
on the hypothesis of the number of souls (the chil-
dren who are not eligible for the list, as they have
not reached the age of seven years, not being reck-
oned), and allowing five persons for each whole
tribute -on that hypothesis, I say that the whole
tributes which are collected in these islands amount
to two hundred and fifty thousand, at two persons to
each tribute who are eligible to be listed and of age
sufficient to pay. That age is for married men fif-
teen years, and for single men twenty; for married

1637-1638] RELIGIOUS CONDITION OF ISLANDS l8l

women twenty, and for single women twenty-five ;
and until each, whether man or woman, has com-
pleted the age of sixty years.

The appraisal of the tribute, according to the laws
of these kingdoms, is at ten Castilian reals - part in
kind and part in silver, or more commonly in what
the Indian chooses to pay. Rice is received for it,
each f anega of which is valued at one real in silver
among the Tagals, because of its greater abundance.
It had the same price among the Visayas, where it
was abundant; and, where it was not abundant, two
reals. Five or six years ago, on account of repre-
sentations made to the supreme government by the
superiors of the religious orders, of the extreme
poverty that the Indians were suffering because of
the severe baguios and tempests - which had ruined
their houses, fields, and cocoa plantations, and even
the churches and the houses of the ministers -an
order was issued by the said supreme government
for rice, to be received in Visayas at the price of
three reals per fanega, which is the lowest among
the natives. They also pay as tribute white abaca
mantas, which are called medriiiaques, four brazas
long and one wide, valued at three reals; and also
abaca in fiber, at the rate of two reals per chinanta,
which is one-half arroba. That abaca is used to
whip the strands of cables of the ships and boats
instead of hemp. They also pay lampotes, a kind
of white cotton fabric, four brazas long and one vara
wide, at four reals. In Ilocos they present thick
mantas of cotton, which are called ilocanas, of which
are made the sails for the ships and boats, both of his
Majesty and of private persons. In other provinces,
the natives offer on the tribute account certain prod-

1 82 THE PHILIPPINE ISLANDS [Vol.28

ucts (of which the alcaldes-mayor avail themselves)
such as balates and sigay, and other products which
are explained in their place ; and these are valued at
Manila, if there are champans from China and
pataches from the coast. For the balate (although
we do not eat it), is eaten in China by the princes
and mandarins. The sigay (which means certain
shells that are gathered on the shore) is the money
and coin that is current on the coast of Bengala and
all those Mediterranean kingdoms. The natives
give wax also in place of money, at the rate of ten
or twelve reals per chinanta, according to its scarcity
or abundance. . Some gold is paid in certain prov-
inces, as those regions have placers and mineral
deposits.

The two hundred and fifty thousand tributes
which I mentioned are collected annually through-
out these islands, and are divided into two parts -
one of the royal encomienda, which amounts to two
hundred and thirty-one thousand five hundred and
sixty-three whole tributes; while the remaining
eighteen thousand four hundred and thirty-seven are
from the encomiendas of private persons, whom his
Majesty has rewarded on account of their useful
services, granting to them that part of the royal
tributes. But, from those tributes granted them,
they give his Majesty two reals per whole tribute,
that sum being called " the royal situado." They
also pay to the ministers and parish priests, from
their encomiendas, the stipends of rice with the alms
in reals that belong to them - to the amount of one
hundred pesos, and two hundred fanegas of rice, for
every five hundred tributes administered, and one-
half real from each whole tribute for the wine used
in the mass. His Majesty pays the same quantity to

1 637-1638] RELIGIOUS CONDITION OF ISLANDS 1 83

the said ministers from his royal encomiendas ; he
also gives annually one arroba of wine for masses,
and ten of oil for each one of the lamps which burn
before the most holy sacrament, in all the ministries
of the islands.

The stipends given by his Majesty to the arch-
bishops and suffragan bishops, the dignitaries of the
holy church, and other ministers are in the following
form. Pope Gregory XIII, by his bull given at
Roma in the seventh year of his pontificate (which
was the year 1587 [*".*., 1578]), at the petition of
the Catholic king of the Espanas, Don Felipe
Second, erected the first parish church of Manila,
and assigned twenty-seven prebends to it, of which
those that are suitable and necessary were accepted.
They consist of five dignidades - namely, a dean, an
archdeacon, a precentor, a schoolmaster, and a treas-
urer; three canons, the fourth having been sup-
pressed for the inquisitors, according to custom in
the Indias; two whole and two half racions, estab-
lished by royal decree given at Valladolid, June
2, 1604, and countersigned by Juan Ibarra, his
Majesty's secretary. Besides that, there are in the
cathedral two curas, two sacristans, one master of
ceremonies, one verger, and other officers ; so that
that holy church is well established and the choir
crowded, and their functions and feasts are most
splendid.

The salaries given by his Majesty to those who fill
those offices are as follows. To the archbishops of
Manila, five thousand pesos of eight Castilian reals
per year, conceded by decree of his Majesty given
in Madrid, May 28, 1680. By virtue of the royal
presentations, the dean enjoys six hundred pesos ; the
four dignidades, namely, archdeacon, precentor,

1 84 THE PHILIPPINE ISLANDS [Vol. 28

schoolmaster, and treasurer, each five hundred pesos ;
the three canons, namely, the doctoral, the magistral,
and that of grace, four hundred pesos apiece ; the two
racioneros, three hundred apiece, and the two medio-
racioneros, two hundred apiece ; the master of cere-
monies, two hundred pesos, conceded by royal decree
of February 22, 1724; the two curas, one for the
Spaniards, and one for the natives, each one hundred
and eighty-three pesos, six tomins, seven granos, be-
sides their altar-fees, which are sufficiently generous.
The bishop of Cebu- whose extensive jurisdiction
includes the islands of Cebu, Leyte, Samar, and
Ibabao; the provinces of Dapitan and Caraga in
Mindanao; the island of Panay, with its two prov-
inces of Oton and Capiz; with the other adjacent
islands even as far as Calamianes, Paragua, and the
Marianas - enjoy four thousand pesos per year, by
virtue of a royal decree of May 28, 1680; the cura
of the sacristy of that holy church one hundred and
eighty-three pesos, six tomins, seven granos; the
sacristan, ninety-one pesos, seven tomins, three gra-
nos. The same sums are enjoyed by the bishops of
Camarines and Cagayan, with their curas and sac-
ristans. Those sums are paid annually by his Maj-
esty, the amount totaling twenty-three thousand and
eleven pesos, two granos, besides the stipends, main-
tenance, and fourths of mass-fees, which the other
secular curas receive.

CHAPTER XIV

Of the ecclesiastical tribunals of these Filipinas

Islands and the city of Manila

The chief tribunal of the metropolitan church of

Manila is the archiepiscopal. It is composed of a

1637-1638] RELIGIOUS CONDITION OF ISLANDS 185

provisor and vicar-general, with his notary-in-chief
and fiscals. The said tribunal has a house which
serves as a prison, and which has a separate and large
part for lodgings for the seclusion of men and
women; it has its corresponding officials.

The second tribunal is that of the holy Inquisi-
tion, which was decreed by the Holy Office of
Mexico. It is the superior of all the commissaries
who are scattered through the provinces of Cebii,
Camarines, Cagayan, and the islands of Negros-
besides whom there is in Manila another and special
commissary for the fathers of the Society of Jesus,
who is generally an honored secular priest. The
commissary has his chief constable and notary. The
councils are formed of various ministers - examiners,
familiars, and consultors. There are besides three or
four commissaries appointed by Mexico, in order
that there may be one who may promptly succeed to
the office in case of death or resignation - although
the said duty is always exercised by only one. That
office has always been in control of the reverend
fathers of St. Dominic, successively, without other
interruption than that of seven years, when the rev-
erend father Fray Jose Paternina, an Augustinian,
occupied it - who was summoned to Mexico, as will
be seen in due time.

The third tribunal is that of the Holy Crusade,
whose creation was the work of King Don Felipe
IV [sic; sc. Ill], as appears from his royal decree,
dated San Lorenzo, May 16, 1609. It is composed
of a commissary-general-subdelegate, who exercises
the office of president and who is appointed by his
Majesty, with the consent of the supreme council of
the Holy Crusade; and a senior auditor of the royal

1 86 THE PHILIPPINE ISLANDS [Vol.28

Audiencia and the fiscal of the same body who re-
ceive a special salary for those offices for the man-
agement of the accounts. As accountant serves the
oldest royal official, according to the terms of the
above-cited royal provision. For the other business,
there are a secretary and a chief notary who receive
salaries, besides four other notaries who receive no
salary, but only the fees for business transacted by
them. The publications in these islands are made
every two years. The day fell at the beginning on
October 28, but since 1736 the publication was trans-
ferred to the first Sunday of Advent, by order of. the
commissary-general, so that the publications might
occur at the same time in all the kingdoms and
seigniories of Espana.

The brotherhood of the Santa Misericordia of
Manila forms another tribunal composed of the
flower of the community. It has its purveyor, twelve
deputies, one secretary, one chaplain, and other of-
ficials. In their charge is the administration of the
charitable funds which are connected with that holy
institution. The Misericordia was erected in imita-
tion of the one founded in Lisboa in 1498 by the
most serene queen of Portugal, Dona Leonor, widow
of Don Juan the Second, by the advice of a Trini-
tarian religious, named Fray Miguel de Contreras.
The circumstances attending that foundation will be
given later.

The first brothers built a church with the title of
" Presentation de Nuestra Senora " [i.e., " Presen-
tation of our Lady"], and near it the seminary and
house of Santa Isabel, in order that Spanish orphan
girls might be reared there with a good education
in doctrine and morals. They have a rectoress to

1637-1638] RELIGIOUS CONDITION OF ISLANDS I 87

govern them, a portress, and several virtuous women
of mature years. Thence go forth the girls with suf-
ficient dowries for the estate [of marriage] to which
they naturally tend -for which this Santa Miseri-
cordia applies the sum of sixteen thousand pesos.
The girls attending the seminary usually number
sixty, besides some pupils, six slave women, and other
serving-women. For their expenses and that of their
chaplains ten thousand eight hundred pesos are set
aside annually. Many of the inhabitants and people
of the community send their daughters to that semi-
nary, so that they may learn good morals, because of
the great improvement that is recognized in those
who have been reared there. The said congregation
is governed by special rules, whose observance does
not impose the obligation of mortal sin. 74 It enjoys
many privileges, indulgences, and favors conceded
by the supreme pontiffs. By his Majesty's decree,
dated Sevilla, March 25, 1733, and countersigned
by Don Miguel de Villanueva, his Majesty's secre-
tary, it is under the royal protection. In that decree
the royal arms are ordered to be placed in the church
and seminary. The brothers are ordered to go out in
a body to make the stations on holy Thursday, and
entire faith is to be given in all the tribunals to the
instruments of the secretaries of that holy executive
board. The charitable works administered by that
holy executive board are numerous; for, besides the
support and rearing of the girls, it maintains the hos-
pital of St. John of God, of the city of Manila, with

74 Delgado has evidently borrowed much of his account from
San Antonio; but in this case he inserts »o, without any apparent
justification. San Antonio says, y obliga a culpa mortal su obser-
vdcia (ante, p. 128) ; and Delgado, cuya observancia no obliga a
culpa moral (the last word apparently a misprint for mortal).

1 88 THE PHILIPPINE ISLANDS [Vol. 28

generous alms. It may be said that there is no estate
that does not experience its charity; for it spends
annually in alms and charitable works alone, more
than seventy thousand pesos for the relief of poor,
self-respecting Spaniards, for those who are impris-
oned, and for masses for the souls in purgatory -in
such manner that from the year 1600 until the present
one of 175 1, in which this history is written, the alms
that have been administered by that holy executive
board exceed five million pesos, in addition to the
supplements which it has made to the general fund
of these islands in cases of extreme necessity, and at
the invasions of enemies, which amounted between
the years 1645 and 1735 to the sum of one million
sixty-nine thousand and ninety-nine pesos. Besides
the above that holy executive board is patron of
twenty-nine collative and ten lay chaplaincies, and
maintains two fellowships in the royal college of San
Jose.

There are other charitable institutions in this com-
munity, although none so universal and large. They
have been founded in the cathedral church, in the
tertiary order of the seraphic order [of St. Francis],
in the convent of Dilao, in that of Binorido of St.
Dominic and in their beaterio, in the convent of the
caked Augustinian fathers, and in that of the dis-
calced Augustinians. The Society of Jesus also
administers some charitable funds, of which the pro-
ceeds are applied by their founders to various pur-
poses of divine worship, alms for the orders and the
poor, dowries for poor Spanish girls, Indian and
mestizo women, hospitals, prisons, and suffrages for
the blessed souls in purgatory.

There is another royal seminary in the city of

1637-1638] RELIGIOUS CONDITION OF ISLANDS 1 89

Manila. It was established in the year 1 59 1, while
Don Fray Domingo de Salazar was bishop, and
Perez Dasmarifias governor, in certain houses given
for its foundation by Captain Luis de Vivanco, ex-
factor of the royal treasury. It has its own church,
whose titular is St. Andrew the apostle. It was
intended for the rearing of orphan girls - the daugh-
ters of Spaniards -in good education and virtue.
They are under the royal patronage, and his Majesty
has the care of maintaining the students, and supply-
ing them with all necessities. They also admit some
pupils, serving- women, and women in retreat. A
separate quarter was built later for the latter, at the
expense of Licentiate Don Francisco Gomez de
Arcellano [sc. Arellano], archdeacon of Manila and
provisor of the archbishopric. It has its rectoress
and portress, and they live with great edification and
holy customs.

CHAPTER XV

Other matters pertaining to the ecclesiastics of
Manila

The city of Manila has a rich and beautiful chapel
of the incarnation of our Lady, which was founded
by Governor Don Sebastian Hurtado de Corcuera,
where the functions are performed and the feast-days
celebrated that are peculiar to the royal Audiencia.
It serves also for the burial of the soldiers of the
army, and the ministrations for the royal hospital.
Its chaplains are independent of the parish church
and wear the cope and carry the uplifted cross, when
they go for the corpses of the soldiers, which they
bury with all solemnity in the said royal chapel. It
has its own chaplain-in-chief and other subordinates,

1 9° THE PHILIPPINE ISLANDS [Vol. 28

who, besides serving there, fill the chaplaincies of
the galleons and armies, when there are any. It has
its sacristans and other assistants for the service, pro-
priety, and pomp of the worship ; and a fine band of
singers, with suitable salaries. The adornment, fur-
nishings, ornaments, sacred vessels, altars, and rere-
doses correspond to the reality of the name. Among
all those things, the first place is given to a great
golden monstrance which is worth eleven thousand
ducados.

The royal hospital is located near the royal chapel.
The soldiers of the army of Manila and the seamen
of his Majesty's service are treated there. It has a
chaplain, superintendent, physician, surgeon, apothe-
cary, and other followers with similar duties, and
the employees required for the care and refreshment
of the sick.

There is another royal seminary and college in
this city that bears the title of San Felipe. It was
founded in the time of Governor Don Fausto Cruzat
y Gongora, to whom an order, dated November 28,
1697, was given in a royal decree, to report how the
said college or seminary could be founded, so that
some boys might be reared there for the cathedral
service. The said governor having reported, his
Catholic Majesty, Don Felipe V, determined, by his
royal decree of April 28, 1702, 75 to erect the college
for eight seminarists. The amount of its building
and maintenance was to be taken from the funds
resulting from vacant sees of bishops of these islands
and from the tithes, while the part lacking was to be

75 The two decrees here mentioned are, in the printed text of
Delgado, respectively 1692 and 1602 — some of the numerous
errors which render that text untrustworthy as to dates.

1637-1638] RELIGIOUS CONDITION OF ISLANDS I9 1

taken from the royal treasury. The archbishop of
Manila was to have part in everything, and he was
to inform his Majesty of what should be done. The
royal decree having been carried out, while the
master-of-camp Don Diego Camacho y Avila was
governing, it appears that four thousand pesos were
paid by general council of the treasury, held May 22,
1705, for the building. Full notice will be given of
the events connected with that seminary and royal
college in the body of this history.

ECCLESIASTICAL SURVEY OF THE
PHILIPPINES

[The French scientist Le Gentil, in his Voyages
dans les mers de I'lnde (Paris, 1781), pp. 170-191,
speaks as follows of the ecclesiastical estate of the
Philippines.]

NINTH ARTICLE
Ecclesiastical survey of the Philippine Islands
The first church in Manila was erected as a parish
church in the year 1571, and dedicated to the Im-
maculate Conception. The Augustinians and the
discalced Franciscans had charge of it until 1581,
when the first bishop arrived. Gregory XIII, by a
bull, dated Rome, 1578, erected the parish church of
Manila into a cathedral, and Philippe II, king of
Espafia, established the chapter. It is composed
of five dignitaries - dean, archdeacon, precentor,
schoolmaster [ecoldtre]™ and treasurer - two whole
prebendaries ; two half prebendaries ; 7T two parish
priests [cures'] ; sacristans; master of ceremonies; and
beadle. The divine office is celebrated in this cathe-
dral with great state and majesty.

76 Teacher of philosophy and belles lettres in a cathedral school.

77 The whole and half prebendaries are those called racioneros
and medios racioneros in Spanish cathedrals.

1637-1638] ECCLESIASTICAL SURVEY X 9S

The archbishop receives 5,000 piastres 78 (25,500
livres); the dean, 600 (3,030 livres) ; archdeacon,
schoolmaster, precentor, and treasurer, each 500
(2,525 livres); the three canons - namely, the doc-
toral, the magistral, and the one of grace or favor -
and the two half prebendaries, each 400 (2,020
livres) ; the master of ceremonies, 1,200 livres; and
last, the two parish priests [cures'], each 924 livres.

The fixed revenue of these parish priests is, as one
can see, very little, but they have a little in perqui-
sites, as marriages, baptisms, etc. Not more than
forty years ago, one of the two parish priests had
charge of the Spaniards, while the other attended
only to the Indians. Today this ridiculous distinction
no longer exists. The parish priests alternate month
by month in their duties as curates, and during that
time they minister indiscriminately to Spaniards and
Indians.

The cathedral of Manila was erected into a metro-
politan in 1595. The bishoprics of Zebu, Camarines,
and Nueva Segovia are of the same date, and were
made suffragan to Manila. This archbishopric has
more than two hundred livings, of which only thir-
teen are served by secular priests -who are subject,
say the friars, to visitation; the other livings, to the
number of about two hundred, are administered by
the religious, who, as they say, are not at all subject
to the visitation of the archbishop. We shall discuss
this subject and the rebellion occasioned by this mat-
ter in Manila in 1767, while I was still there.

78 A Spanish silver coin of eight reals, which dates from the
reign of Ferdinand and Isabella. It is practically the same as
the peso, or "piece of eight."

19^ THE PHILIPPINE ISLANDS : [Vol. 28

TENTH ARTICLE
Of the ecclesiastical tribunals established at Manila

These tribunals are three in number: that of the
archbishop ; that of the Inquisition ; and that of the
Holy Crusade.

The tribunal of justice of the archbishop is com-
posed of a vicar-general, one notary, and two fiscals.
The archbishop has his prison, where there are lodg-
ings for lewd women.

There is not, properly speaking, a tribunal of the
Inquisition at Manila, but only a commissary of the
Holy Office, appointed to this place by the tribunal
of Mexico. He is the chief or superior of all the
other commissaries scattered throughout the prov-
inces. It is worthy of remark that the fathers of the
Society had a private and special commissary, who
was always a secular priest. The office of commis-
sary-superintendent has always been filled in the
convent of the Jacobins [1.*., Dominicans]. There
has been only one interruption, of seven years, during
which a father of the convent of the Augustinians
had the commission, because the Jacobin father who
was then commissary was deposed, as we were told,
for having unjustly brought suit against the governor
of Manila, and having had him arrested. 79

At present these commissaries have no right to

bring suit against anyone at all, nor even to cause

any arrest. They are under obligation to write to

Mexico, in order to inform the tribunal of charges

79 Referring to the arrest (October 9, 1668) of Governor
Diego de Salcedo. Le Gentil is incorrect in saying that a Domini-
can was responsible for this act ; the commissary who arrested the
governor was the Augustinian Fray Jose de Paternina, who held
that office from 1664 till J 672, when he was summoned to Mexico
by the tribunal of the Inquisition, and died on the voyage thither.

1637-1638] ECCLESIASTICAL SURVEY 197

and accusations. Thereupon the tribunal renders a
sentence, which it sends to the commissary, who has
it executed. That sentence comprehends arrest.
Thereupon the commissary causes the arrest of the
accused person, and ships him to Mexico. The trial
is conducted there, and the accused is sent back to
Manila for the execution of the sentence, if there is
cause therefor.

The tribunal of the Holy Crusade has nothing
especially deserving that I should stop to mention it.

ELEVENTH ARTICLE

Which contains details in regard to the churches and

colleges of Manila

Next to the cathedral of which I have just spoken,
must be reckoned the royal chapel. It is used for all
the feast-days and ceremonies of the royal Audiencia.
It has in charge the spiritual administration of the
royal hospital of his Majesty's soldiers; it is their
parish church, and they are buried there. This
chapel has a chaplain, who is, as it were, the rector.
He has five other chaplains "under him, besides sac-
ristans and assistants. The divine office is celebrated
there with great state. The royal chapel furnishes
chaplains for the galleons. The royal hospital, which
is located quite near by, has its chaplain, its adminis-
trator, its physician, its surgeon, its apothecary, and
everything necessary.

Formerly the royal seminary of San Felipe, com-
posed of eight seminarists and one rector, was located
at Manila; theology and the arts were taught there.
These two chairs have been suppressed, and those
who wish to avail themselves of the schools go to the
university of Santo Tomas. Since the war this semi-

19^ THE PHILIPPINE ISLANDS [Vol. 28

nary no longer exists; that is to say, it is no longer
maintained, so that it amounts to the same thing. Its
annual expenses were paid from the royal revenues,
so that its maintenance depended absolutely upon the
good-will of the governor. For that reason, I saw it,
in 1767, without support. That lasted after the war,
which caused great outcry at Manila against the
governor. The archbishop was never able to succeed
in reestablishing it, although he contended that a
seminary was very useful in this capital. But the
religious took the opportunity to oppose it secretly,
for, as they wish to extend their authority, the fewer
the priests who can be trained in the archbishopric,
the more need will there be of religious to serve the
curacies.

In 1 71 7, the king caused three persons to go to
Manila, in order to teach the institutes and laws
there; and assigned them the suitable incomes,
namely, one thousand piastres (5,050 livres). These
three persons took one of the largest houses in Ma-
nila, and in fact, began to teach there; but they
generally had no scholars. The royal Audiencia
represented to the king that since there were two
universities at Manila, those three posts were useless,
since the same branches could be taught in the uni-
versities. Consequently, the king had to pay four
places instead of three, for it was necessary to estab-
lish a chair of canon law and another of the institutes
in the university of Santo Tomas, and the same in
the university of the fathers of the Society.

The seminary of Sancta Potenciana was estab-
lished in 1591; it served for young girls bereft of
father and mother, who were reared and instructed
there at the expense of the king. They had a mother

1637-1638] ECCLESIASTICAL SURVEY 199

superior, a chaplain, and a portress. The building
of this seminary having fallen into ruins, Archbishop
Roxo proposed to rebuild it, but the English pre-
vented him from doing so. The bombs and bullets
having finished its destruction, its pensioners were
transferred to Santa Isabela. Santa Isabela is a sort
of house or seminary, designed for the rearing of
young Spanish girls and orphans. The church is
dedicated to the Presentation of our Lady.

That church and that house are dependent on a
confraternity called the Brotherhood of La Miseri-
cordia, founded in 1594, on the model of that
founded in Lisboa, in 1498, by Queen Leonore,
widow of Jean [i.e., Joao] II, who died in 1495.
That confraternity is composed of persons of the
richest families in Manila, and has a manager,
twelve deputies, one chaplain, and some officers who
take charge of affairs. The revenues of La Miseri-
cordia are immense. They all come from legacies
which zealous citizens have left, successively, for
employment in charitable works. Now these funds
grow and increase considerably every year, for the
confraternity invest them by furnishing moneys for
the voyage to Acapulco at a very large rate of
interest. The cathedral, the third Order of St.
Francis, 80 the Franciscans, the Dominicans, the Au-
gustinians, and the Recollects, have also legacies or
charitable funds; but their funds are insignificant
when compared with those of the confraternity. The
fathers of the Society also have some.

All those houses have been thriving for many years
on that silver that comes on the galleons, from which

60 Referring to the nuns of St. Clare, affiliated with the Fran-
ciscan order as a tertiary branch.

200 THE PHILIPPINE ISLANDS [Vol. 28

one may judge of the immense wealth that they enjoy.
We will give an idea of it here in the list of the
revenues of La Misericordia. The girls at Santa
Isabela have a mother superior and a portress. When
they are married, they leave the college with a dow-
ry; and La Misericordia, in order to dower them,
has established a fund of 16,000 piastres (84,000
livres). There were about fifty girls aided by La
Misericordia when I was at Manila. Santa Isabela
also receives boarders; and for the expenses of all the
necessary supplies for the support of the orphans,
for the domestics, etc., La Misericordia gives 10,700
piastres (56,175 livres). Besides that, that confra-
ternity has disbursed in alms according to a statement
that I have seen for the years 1599- 1726, 3,448,506
piastres (181,046,656 livres), which amounts to
142,556 livres of French money per year. Further-
more, La Misericordia has assisted the public in
cases of extreme necessity, and when the city has been
threatened by an invasion on the part of enemies -
as happened in the years 1646, 1650, 1653-1663, 1668,
and 1735. According to an exact account, it has
given 1,069,099 piastres (5,612,769 livres). I say
nothing of the considerable sum that it furnished in
1762, when the English captured Manila.

The house of La Misericordia has its peculiar
statutes, according to which it is governed. It has
many privileges and, above all, indulgences, which
the popes have successively heaped on it. Finally,
in 1733, the king took it under his protection.

One may judge, from the sample, of the wealth
of all the convents of Manila, which, during the
more than one hundred and fifty years while they
have been established there, have profited from the

1637-1638] ECCLESIASTICAL SURVEY 201

money for charitable works, without having diffused
it outside.

The caked Augustinians were the first religious
estate to appear at Manila; they went there in 1565.
The convent has about fifty religious, and furnishes
laborers to all the provinces where those fathers have
livings. They have forty-five or fifty in the bishopric
of Manila alone. The church of the Augustinians
is a very beautiful edifice, being built of cut stone.
It has suffered considerably from earthquakes.

The fathers of the Society went to the Philippines
in 1 58 1. Their principal residence was at Manila,
and was named the college of San Ignacio. Those
fathers had so prospered in the Philippines that they
had eight other residences scattered throughout the
islands. They were the spiritual masters of the
Marianas. They had twenty or thirty livings in the
archbishopric of Manila. Monsieur de Caseins 81
took them all to Cadiz in 1770, on the " Santa Rosa,"
except five or six who remained, and whom Don
Joseph de Cordova took with him the following year
on the " Astrea," and with whom I journeyed from
the isle of France to Cadiz. The Augustinians have
inherited their possessions. The college of San
Ignacio is a very beautiful building; 82 in spite of its

81 Don Juan de Casens, who commanded the fragata " Santa
Rosa."

82 See Murillo Velarde's description (Hist. Philipinas, fol. 198)
of the Jesuit residence and college. It was planned by Father
Juan Antonio Campion, and furnished commodious lodgings for
fifty residents, besides the necessary offices; but part of the main
building was afterward overthrown by earthquakes. In Murillo
Velarde's time, the college had become " an aggregation of build-
ings, added to the original edifice from time to time, forming a
mass as bulky as architecturally irregular. . . . The library
has no equal in the islands, in either the number or the select

202 THE PHILIPPINE ISLANDS [Vol. 28

defects, it is without doubt the best built and the most
regular in Manila. The exterior of the church
(which fronts on the Calle Real) offers an order of
architecture very rustic, be it understood. The front,
by way of retaliation, is frightful, without order or
proportion. The interior of the church is very well
planned; but the principal altar, although over-
loaded with gildings, does not correspond at all to
the building; it is as poorly executed as the front. 83

quality of the books, which include all branches of learning. In
several of the apartments also are very respectable libraries.
. . . In the printing-office are several presses, and various
styles of type of different sizes; and there works are produced as
accurate, well engraved, and neat as in Espana-and sometimes
with errors that are less stupid and more endurable. The gallery
(in which there is a truck \trucos, a game resembling billiards]
table for the holidays) is a beautiful apartment, long, wide, and
spacious; and so elevated that it overlooks on one side the city,
and on the other the great bay of Manila. From it may be seen
all the galleons, pataches, galliots, champans, and every other kind
of vessels, which leave or enter the port, from America, China,
Coromandel, Batavia, and other Oriental kingdoms, and from
the provinces of these islands. It is adorned (as also are the cor-
ridors) with paintings, maps, landscapes, and other things curious
and pleasant to the sight. . . . There is a school, for teaching
reading, writing, and arithmetic to the boys from without. . . .
In the orchard is a house, with its offices, for the Indian house-
servants, and a church ; they have their chapel, very fully equipped,
in which they practice various devotions and receive the sacra-
ments. ... In charge of this, a sort of seminary, is a student
brother; and in it the Indians learn the doctrine, virtue, good
habits, the holy fear of God, civilized ways, polite manners, letters,
and other accomplishments, according to their ability. The prin-
cipal patio of the college is a right-angled quadrilateral; in it
there is a garden bordered with rose-trees, which bear roses all the
year round, with other flowers, and medicinal herbs. There are
other gardens and orchards, and seven deep wells of running water
(and some of it is very good) for drinking purposes. In the
library is a round table made in one piece, almost forty common
palmos in circumference - an adornment worthy of the king's own
library."

83 Cf. the. enthusiastic description by Murillo Velarde (Hist.
PhilipinaSy fol. 195 V.-198) of this "magnificent temple." He

1637-1638] ECCLESIASTICAL SURVEY 2 °3

There was a university, to which Pope Clement XII
had granted, by a brief of December 6, 1735, rights
without number. Beside the college of San Ignacio
is that of San Jose; it was founded in 1585, by Felipe
II, for the teaching of Latin. But since the existence
of the two universities, that college is almost deserted.
The marquis de Ovando 84 -to whom navigation
owes so much at Manila, as I have said - having seen
that there was no attention paid to navigation in the
center of two universities (although those universities

says that its dimensions were 204x90 feet; and that it was sur-
mounted by two towers, inclosing the facade - for which he apolo-
gizes, as loaded with inappropriate ornamentation ; but it is, never-
theless, " a shell worthy of the pearl which it encloses." It was
planned by Father Juan Antonio Campion (who died in 1651),
and was built of stone obtained from " the vicinity of Antipolo; "
this doubtless refers to the marble-quarries of Montalban and
Binangonan, in Rizal (formerly Manila) province. This stone
was of so excellent quality and texture that it remained, after
more than a hundred years, uninjured by rain, sun, or air; and
the walls were so solidly built, and the wooden timbers within so
durable, that in all that time it had not been necessary to make
any repairs in the framework, nor had any injury been done to the
building by earthquakes or storms. The main altar was made of a
single stone. The building cost 150,000 pesos; it was not conse-
crated until 1727. Murillo Velarde adds: " I have known men
of fine taste, who had great knowledge of architecture, and who
had seen the most beautiful of the famous buildings of Europe, to
be overcome, as it were, with admiration in this church."

84 Jose Francisco de Ovando y Sol is, marques de Ovando, who
was governor of the islands during 1750-54. Le Gentil here
alludes to what he has previously stated (Voyages, ii, p. 164)
regarding Ovando : " He made great improvements in the Aca-
pulco galleon; for before his time the Manilans shipped their
supply of water [for the voyage] in leathern bottles or in jars
which they suspended in the rigging; the water often gave out,
and they were compelled to have recourse to that supplied by the
rain. The Marques de Ovando had water-casks made, and ordered
that enough of these be placed aboard to supply water for the
entire voyage; he framed muster-rolls, and placed all the men on
allowance. In short, the Acapulco navigation was placed on the
same footing as that of Europe."

204 THE PHILIPPIJJS-1SLANDS [Vol. 28

were in a maritime and commercial city) , founded a
chair of mathematics in 1750, for the utility and
progress of navigation. He died in 1754, and his
school died with him. As long as he lived it main-
tained its standing, but after him it declined; in 1767
that school was no longer frequented. Manila gets
the pilots for its galleons from Nueva Espaiia.

The Dominicans went to Manila in 1587, in order
to found a mission there. They have a fine convent,
with about thirty religious. Their university dates
from 1 610. The Dominicans have only a dozen
livings in the archbishopric of Manila.

The college of San Juan de Letran owes its insti-
tution to a Spaniard of singularly exemplary life,
who took charge of the orphan children of the Span-
iards, and those whose fathers and mothers were
poor. He supported them and taught them at the
expense of his own income, and when that did not
suffice, he collected alms to assist the lack in his own
funds. The king, in order to make it easier for him
to exercise his humane acts, gave him an encomienda
in the province of Ilocos. At the approach of old
age, he retired into the infirmary of the Dominicans,
with the permission of the archbishop, and died there
a religious. He renounced his encomienda, his
house, and all his possessions, in due form; and
placed them at the disposal of the Dominicans, on
condition that they take charge of the rearing of his
orphans. According to the act that was passed June
18, 1640, the house was erected into a college under
the advocacy of St. John of the Letran. The king
added to it some revenues from the royal chapel ; and
the students who left that college belonged to the
king, and had to enter his service, either in the mili-

1637-1638] ECCLESIASTICAL SURVEY 2°5

tary or otherwise. The Dominicans have gradually
changed those rules. The students of that college,
to the number of about fifty who are supported there
annually, are all or nearly all destined for the priest-
hood. Consequently they study philosophy and the-
ology in the university of Santo Tomas.

Opposite San Juan de Letran, on the other side of
the street, stands the royal community of Santa Cata-
lina. It has undergone various changes since 1695,
the year in which it was founded. 85 The Dominicans
had charge of it at first; while now they have a
mother superior, they follow, nevertheless, the third
Order of St. Dominic. They have no church of their
own, but the college of San Juan de Letran serves
them as one. Without celebrating there any office,
they attend mass there, being separated from it by the
width of the street, where they have a gallery which
communicates from their cells with the church of
San Juan de Letran.

The Recollects arrived at Manila in 1606, They
have built a fine convent there, and so large that two
hundred religious could be very comfortable in it;
however, they never have more than forty. They
have a dozen livings in the archbishopric of Manila.

The hospital Order of St. John of God obtained
permission from the king in 1627 to send ten reli-
gious to Manila. In 1656, the board of La Miseri-
cordia made those fathers a present of their old

85 Zufiiga says (Estadismo, Retana's ed., i, p. 230) : " The
noted beaterio [i.e., a house in which reside devout women] of
Santa Catalina . . . founded by Dona Antonia Ezguerra in
the year 1695; and General Escano increased its revenues so that
fifteen beatas and some servants could be maintained in it. The
beatas must be Spanish women, assist in the choir, and take a vow
of chastity." Evidently these beatas were much like the Beguines
(founded in Belgium in 11 84, and still in existence).

206 Tmr PHILIPPINE ISLANDS [Vol. 28

hospital. The king approved that gift, but the hos-
pital has fallen many times. In 1726, the archbishop
undertook to reestablish it, and to rebuild it again on
new foundations ; and that has been executed. That
hospital is a vast and elegant building. The church
is beautiful. The wards for the sick are large, and
filled with very comfortable beds, and there are
plenty of religious. Those fathers are very useful in
Manila, for they are very charitable to the sick. The
Spaniards of Manila and its environs send their
domestics there when they are sick; and they are
given especial care, and treated gratis. Those fathers
are, beyond doubt, the most useful in Manila; but, in
spite of that, they are poor and often in want. They
live only on alms, and without the Confraternity of
La Misericordia that house would find it hard to
subsist.

I shall make here only one reflection, which the
love for humanity tears from me. The Confraternity
of La Misericordia have amassed immense wealth,
but they scatter and spend it on the unfortunate who
are in need ; the State itself has often found aid there.
The religious orders also have their treasures, but I
have been assured that no one benefits by them ; and
that, on the contrary, like those treasures of the Igo-
lotes, their treasures only increase each year. Also
the Histoire Espagnole [i.e., "Spanish History"],
that tells of the employment made by La Miseri-
cordia of its charitable contributions, is silent as to
what the religious orders do with theirs.

The discalced Franciscans went to Manila in 1577.
They are allied to the Capuchins. 86 Their convent

86 Regarding the Franciscan order and its branches, see vol.
xx, p. 91. The Capuchins were originally Observantine Fran-

1637-1638] ECCLESIASTICAL SURVEY 2°7

is superb and immense. They generally have thirty
religious, besides fifty others who are nearly religious
and who fill a like number of curacies in the arch-
bishopric of Manila. Inside the convent enclosure
is to be seen a fine chapel, where the holy sacrament
is continually kept. That chapel is intended for the
exercises of the tertiaries.

Outside the walls of Manila, and a gunshot from
that city, stands the hospital of San Lazaro; the
Franciscan religious have charge of its temporal and
spiritual administration. That hospital is for lepers,
many of whom are seen in Manila. The Spanish
call that disease el mal lazaro™

ARTICLE TWELVE

Of the bishops of the Philippines suffragan to
Manila; and of the general number of Christian
souls in those islands.

The bishopric of Zebu is the first; it was created
in 1595. Its cathedral is built of wood, and is quite
large; it is dedicated to St. Michael. It has no

ciscans, and date from 1526, when their founder, Matteo di Bassi,
of Urbino, Italy, obtained papal consent to live, with his com-
panions, a hermit life, wear a habit with long pointed cowl
(capuche, whence their name), and preach the gospel in all lands.
At first they were subject to the general of the conventual Fran-
ciscans, not obtaining exemption from this obedience until 16 17.
Early in the eighteenth century the Capuchins numbered 25,000
friars, with 1,600 convents, besides their missions in Brazil and
Africa ; but the French Revolution and other political disturbances
caused the suppression of many of their houses. At present, they
are most numerous in Austria and Switzerland.

87 i.e. y " the disease of Lazarus," referring to the beggar at the
rich man's gate, in the parable (Luke xvi, v. 20), evidently a leper.
This disease was regarded, in the absence of scientific knowledge of
its nature, as a direct visitation or punishment from the deity. It
will be remembered that many lepers who were Christians had
been sent from Japan to Manila.

208 THE PHILIPPINE ISLANDS [Vol. 28

canons. There is one cura there, one sacristan, one
vicar-general, and several priests. The bishop is
almost always a religious. When he officiates, he is
generally accompanied by two mestizo \mulatres\
priests. 88 Moreover, there is at Zebu a convent of
caked Augustinians, one of discalced Augustinians
or Recollects, one residence of the Society of Jesus,
and one alcalde. There are generally three fathers
in each convent, and that is the largest number that
they have ever had. The city of Zebu, which ought
not to bear the name of city, is a collection of a few
miserable straw shacks, like those of all Indians ; the
convents, on the contrary, are finely built. The latter
are immense buildings, and that for only two or
three persons. That is true of all the convents of the
Philippines, which are seven or eight times larger
than are necessary for the number of fathers whom
they contain. It remains to ascertain whether that
is the case because the number of religious is at
present less in Espana than it was one hundred and
fifty or one hundred and eighty years ago ; or whether
those buildings were erected with the expectation and
idea that they would some day be peopled and filled.
I have been unable to learn which is correct. There

88 The following law is taken from Recopilacion leyes de Indias
(lib. i, tit. vii, ley vii) : " We charge the archbishops and bishops
of our Indias that they ordain mestizos as priests in their districts,
if in such persons are united the competency and necessary quali-
fications for the priestly order; but such ordination must be pre-
ceded by careful investigation, and information from the prelates
as to the candidate's life and habits, and after finding that he is
well instructed, intelligent, capable, and born from a lawful mar-
riage. And if any mestizo women choose to become religious, and
take the habit and veil in the monasteries of nuns, they [i.e. y the
archbishops and bishops] shall ordain that such women be admitted
to the monasteries and to religious profession, after obtaining the
same information [as above] regarding their lives and habits."
[Felipe II - San Lorenzo, August 31 and September 28, 1588.]

1637-1638] ECCLESIASTICAL SURVEY 209

was a quarter for the Chinese at Zebu, as at Manila.
The bishop of Zebu receives a salary of four thousand
piastres (21,000 livres), the cure, one hundred and
eighty piastres (960 livres), and the sacristan ninety-
one (472 livres).

The bishopric of Camarines dates from the same
time as that of Zebu, and was founded in the same
manner. That city is not more beautiful than that of
Zebu. The calced Augustinians, the Recollects, and
the discalced Franciscans are established at Cama-
rines.

The bishopric of Nueva Segovia was founded at
the same time and in the same manner as the pre-
ceding. The city (if it is one) has a convent of
calced Augustinians, one of discalced Franciscans,
and one of Dominicans.

The secular priests, according to a list that I have
seen, govern one hundred and forty-two livings,
which include 131,279 persons. The other livings,
to the number of more than five hundred and fifty,
are divided among the Augustinians, the fathers of
the Society, the Dominicans, the Recollects, and the
discalced Franciscans.

The Augustinians have charge of 241,806

The fathers of the Society had 170,000

The Dominicans have .... 89,752 } persons

The Recollects have . . . . 63,149

The discalced Franciscans . . 141,196

Sum total 705,903 persons.

The above sum is for 1735, and is very exact, as it
is taken from the communities and from the state-
ment of the royal officials. There may, however, be
some error in it, due to the fact that the Indians

21 THE PHILIPPINE ISLANDS [Vol.28

change their dwelling from time to time, or absent
themselves for some time. Mortality must also have
some effect on it It results always that the natives
of the Philippines, the subjects of the king of Espaiia,
form a colony about as numerous as the city of Paris ;
and that that colony, if it were well governed and
well directed, might become very flourishing.

ARTICLE THIRTEENTH

Of the power and influence enjoyed by the religious
in the Philippines

If the governor of the Philippines is absolute, the
religious orders form there a body that is not less
powerful. Masters of the provinces, they govern
there, one might say, as sovereigns ; they are so abso-
lute that no Spaniard dares go to establish himself
there. If he tried to do so, he would succeed only
after having surmounted great difficulties, and re-
moved the greatest obstacles. But he would always
be at swords'-point : the friars would play him so
many tricks; they would seek so many occasions of
dispute with him ; and they would stir up so many
things against him, that in the end he would be forced
to go away. Thus do those fathers remain masters
of the land, and they are more absolute in the Philip-
pines than is the king himself.

In 1763 or 1764 an alcalde of Manila, zealous for
the public welfare, had a royal road lengthened two
or three leagues from the city, and had both sides of
it planted with trees. It produced a very beautiful
effect, and facilitated the carriage of food to Manila.
The fathers of the Society began a suit against the
alcalde, because, they said, he had encroached upon
the lands of the poor Indians. The alcalde, and

1637-1638] ECCLESIASTICAL SURVEY 211

rightfully, paid but little attention to the suit. The
fathers of the Society, upon seeing that the matter
was not turning out at all to their advantage, caused
the trees to be cut down by the Indians, and reduced
the road to its former condition - that is to say, they
administered justice themselves. Will it be believed
that the affair is left in this condition? However,
nothing is more certain; it was still quite recent at
my arrival at Manila, and was related to me by
several persons worthy of credit.

According to an ordinance of the king, renewed,
perhaps, a hundred times, the religious are ordered
to teach Castilian to the young Indians. But his
Majesty, the Spaniards of Manila have assured me
universally, has not yet been obeyed to this day, and
has not been able to succeed in having the ordinance
executed. Public schools are to be seen at a half-
league's distance from Manila, where the youth are
taught, but good care is taken not to teach them
Castilian. They are taught the language of the
country. They have, it is true, little prayer-books
written in Castilian, and the youth are taught now
and then a few words of that language; but the
chief language that the teachers try to have them
speak and read well is the language of their own
country. So, go one league from Manila, and you
can scarcely be understood if you do not know the
language of the country - a fact which I can attest,
for I have experienced it. It is still worse in the
provinces. Thus are the friars the masters of the
Indians. A great abuse that follows from that is,
that the Spaniards themselves cannot get any knowl-
edge of the condition of things in those provinces.
They would have no safety in traveling, if they were

2 1 2 TH£ PHILIPPINE ISLANDS [Vol. 28

not known to the religious, and if they did not have
with them recommendations presented by the reli-
gious of Manila. Those recommendations are in-
finitely more to be preferred than the orders which
the governor could give to the alcaldes or to those
religious. The latter would probably not deign to
receive them; while the alcaldes, who themselves
need to keep on good terms with the friars, would
give but faint response to the governor's orders.

Notwithstanding all the recommendations pos-
sible, it yet happens that the friar in charge of the
people among whom you travel, allows you but
rarely to speak alone with the Indians. When you
speak in his presence to any Indian who understands
a little Castilian, if that religious is displeased to
have you converse too long with that native he makes
him understand, in the language of the country, not
to answer you in Castilian but in his own language.
The Indian obeys him ; and, if you are not aware of
that practice, you cannot guess his reason, inasmuch
as you have not understood what the religious said.
I have been assured of this by several Spaniards,
among them the engineer Don Feliciano Marques.
He has several times complained to me that, in spite
of his great desire to travel in the provinces, he did
not dare resolve to do it, in view of the great dif-
ficulties that he saw to be inseparable from such an
undertaking.

We went together, he and I, several times, on the
river in a pangue- the boat of the country. Once
we went up stream for three leguas. No one could
understand us at that short distance from Manila, for
no one knew any Castilian ; neither did they even pay
any attention to us. One would not believe that the

1637-1638] ECCLESIASTICAL SURVEY 2 1 3

Spaniards were the masters of the country. That, I
was told by the Spaniards, was the result and the
effect of the policy of the friars.

If the religious in the Philippines have resisted the
temporal power in these matters, they have not been
more docile, in another matter, to the ecclesiastical
power; for they have been able, even to this day, to
elude the visitation of the archbishops, and those
prelates have never been able to succeed in that.

The great obstacle in this matter is, that there are
very few [secular] priests in the Philippines, and
the majority of those who are there are Indians. The
people, say the Spaniards, have almost no respect or
veneration for the latter. Most frequently they are
dressed like their compatriots, the other Indians, in
the fashion of the country. The friars, on the con-
trary, are necessarily more respected, and even
though it were only by reason of their mode of dress,
they would inspire more awe in the people than do
the Indian priests. Those religious hold the people
in a sort of dependence in which the priests of their
own race, and clad as they, could not hold them. But
so the religious, because they know that they are
necessary in the present condition of affairs, have
always raised an opposition when the archbishops
have tried to visit them, so that the latter have never
been able to surmount the difficulty. The religious
are, so to speak, entrenched or fortified in castles
(encastillados, to use the peculiar expression of the
Spaniards), so that all the zeal of the archbishops
has been unable to reduce them to the footing of the
other curas. As a rule, there are no difficulties at
all in the other bishoprics; for, as the livings there
are almost always filled by religious, the curas easily

214 THE PHILIPPINE ISLANDS [Vol.28

allow themselves to be visited by a person of their
own class. It is true that, since the governors have
not as yet taken sides with them, the archbishops
have always been the weaker party.

Monsieur Arandia, of whom I have already
spoken, a man fit to govern a state, would have
doubtless put an end to it had he lived. Don Manuel
Antonio Roxo was appointed archbishop of Manila
under his government. Don Andres Roxo, nephew
of that archbishop, told me several times that Mon-
sieur Arandia was only awaiting his uncle's arrival
to conclude that important matter. But Arandia
died before his arrival, and it is claimed that he was
helped to die. However that may be, Archbishop
Roxo, having lost his support, could not, although he
became governor and captain-general of the islands,
make the friars submissive. He wrote to the king
that the briefs of the pope and the decrees of his
Majesty would always be without force and validity;
and that the one and only way of succeeding in regu-
lating that matter was to issue imperative commands
to the general of each order in Europe to direct their
friars at Manila to receive the visit of the archbishop.
In the meantime, the war comes -Manila is cap-
tured ; Roxo dies, and all is as before.

Roxo was replaced only in 1767. That year the
court of Espaiia sent an archbishop. 89 I saw him, and
even went to make him several visits when he had
made his [public] entrance. He wrote to all the
communities that he was preparing to visit his dio-
cese. He had, so it was said, left Europe with the
fullest authority for that purpose. He had bulls,

89 Referring to the noted prelate Basilio Sancho de Santa Justa
y Rufina. He died in December 1787.

1637-1638] ECCLESIASTICAL SURVEY 21 5

briefs from the pope, and orders from the court He
thought that he would succeed with all these arms,
but he did not know that there would be an answer
for everything at Manila. The friars answered then
that they could not allow him to visit them ; and such
is their answer [to their superior]. They went, say
they, first to the Philippines; they have received the
care of souls, under certain conditions and certain
charges that cannot be set aside; [and they said] that
the archbishop might, if he wished, take away all
the livings in their charge and provide the same with
secular priests. I have said that the archbishopric
of Manila contains more than two hundred livings,
of which only thirteen are in charge of secular
priests. Consequently, there are about two hundred
still occupied by the friars. Now the case was very
embarrassing for the archbishop, who did not then
have two hundred priests at his disposal. As to the
briefs, bulls, etc., consider the pleasant response that
they made, and which their partisans scattered
abroad in public ; they said, then, that his Excellency
had not brought any new rulings with him from the
courts of Rome and Madrid. It was very true that
there existed a bull of the pope in regard to that
matter, but it would have to be looked for in the
books. In order that it might, on the other hand,
become a law, it was necessary for the archbishop to
give notification of it, legalized by notary in the ordi-
nary manner. Such, they said, were the laws of the
kingdom, in consideration of the fact that there might
be some difference in the books, either by the trans-
position of a comma, or by some other error that
might have slipped into the printing.

Such are the intrenchments that the friars opposed

21 6 THE PHILIPPINE ISLANDS [Vol. 28

in 1767 to the new archbishop of Manila. In the
beginning, the Dominicans and Augustinians were
disturbed ; the Dominicans in fact submitted, and the
archbishop's party already thought that he had the
victory. But, toward the end of the year, some re-
pented, and changed their minds; and, as a conse-
quence, there was a schism in the convent. The
Augustinians also were divided, and they came even
to blows among themselves. One of the chief actors
was imprisoned in his room. However, the matter
was arranged, and it was agreed that all of them
should assemble and be reconciled, without saying a
word of what had occurred. It produced a singular
effect. At my arrival the dissension had again com-
menced, but I am not aware how the affair termi-
nated.

The other religious and the fathers of the Society
held firm. These last especially, in appearance,
were very assiduous in visiting the governor 90 - and
that at an hour when no one is received in the houses
of Manila, unless it be for matters which cannot
suffer delay; that is to say, the fathers went just after
dinner, at the time when all people retire to take
their siesta. Having gone one day during that time,
just after his dinner, to see the governor about a
pressing matter which concerned me, scarcely had I
begun what I had to say when a father of the Society
appeared, who had ascended by a little private stair-
way. I was unable to terminate my business. The
reverend father took possession of the governor, who
made an appointment with me for another time. I
cannot be positive that that father had gone on the
matter of the visitation ; I only report that fact be-
cause it agrees with what was said then at Manila in

90 This was Jose Raon (see vol. xvii, p. 298).

1637-1638] ECCLESIASTICAL SURVEY 21 7

regard to the frequent visits which the fathers of the
Society made to the governor, at times when no one
dared present himself at the government [house].

I must tell what side the governor took in so deli-
cate a matter. On one side he was pressed by the
archbishop; on the other he was solicited by the
Jesuits and the friars. During these contests I found
him one evening when I went to see him, meditative
and thoughtful. He had two letters in his hand,
which the archbishop had written to him, succes-
sively, that same day. He told me, with demonstra-
tions of feeling which showed his embarrassment,
that the archbishop was writing to him letter after
letter, on a matter that depended on him in no way
at all. He said that he had no instructions on the
matter, and that he could not exceed his powers.
And, as he repeated that to me time after time, I
answered him that, since he had no orders from his
court, and especially since he had no secular priests
at his disposal, it was in fact very difficult for him to
proceed as the archbishop desired. It must be
observed that I was living with a wealthy French
merchant, one of whose daughters had married the
secretary of the government; and I have often re-
marked that that secretary was not at all inclined to
the archbishop's side.

Next morning, four pasquinades,* 1 or injurious
and very defamatory placards, were found posted in

91 " Pasquin (at Rome) is a statue at the foot of which are
fastened placards - sometimes defamatory, sometimes ironical, rela-
tive to affairs of the time." - Le Gentil.

The word "pasquin" (pasquino) is derived from the name of a
tailor, who was famous at the end of the fifteenth century for his
lampoons. The group of statuary called Pasquino (now badly
mutilated) represents Menelaus with the body of Patroclus, look-
ing round for succor in the tumult of battle. The square in
which this group stands is also called Piazza del Pasquino.

21 8 THE PHILIPPINE ISLANDS [Vol.28

the city: one at the government offices; the second,
on the gate of the Parian; a third at La Miseri-
cordia; and the fourth at our door. Those lampoons
stated distinctly that the governor for twenty thou-
sand piastres (105,000 livres), had prevented the
archbishop from fulfilling his duty. The secretary
was beside himself at the boldness of the lampoon,
and especially at the one posted at his door. He
spoke of it as a crime which deserved the most severe
chastisement. He added that it would be better for
him who had done it, if he were discovered, that he
had never lived. In fact, I am quite sure that Sam-
bouangam 92 (in the island of Mindanao), which I
have before mentioned, would have been his dwell-
ing, and that he would not have enjoyed himself
there very greatly.

The friars in the Philippines are, as can be seen,
absolute in the provinces. It is quite true that,
according to the ordinances, the governor ought to
send the auditors there from time to time in the
quality of visitors. But besides that that scarcely
ever happens, these visitors, although members of
the royal Audiencia, are obliged to take recom-
mendations from the convents of Manila before their
departure, in order to be well received. However,
that great authority of the friars over the people does
not prevent the latter from revolting very often in the
provinces; and those revolts are nearly always fol-
lowed by the death of some religious. Then there is
no means of restoring order except by sending troops
to reduce the Indians to obedience, for the eloquence

92 Le Gentil says (Voyages, ii, pp. 76, 77, 83) that Zamboanga
was very insalubrious, being shut in from the sea winds, and
suffering great heat. "It is still a place of exile;" and "the
earthly Paradise was not there."

1637-1638] ECCLESIASTICAL SURVEY 21 9

of the religious can do nothing. Such an emergency
occurred in my time, at the end of 1767. Several
settlements about the large lake revolted, and carried
their boldness even to the point of killing the friar
curas. It was necessary to send a cavalry officer at
the head of a detachment of fifteen men, to make
those rebels submit

These disorders always happened when the prov-
inces of the Philippines had at their head, to govern
them, only an alcalde and the friars. I believe that
it would be necessary for the court to have four or
five hundred troops (or at least a sufficient number),
for the sole purpose of scattering them through those
different provinces, in posts of only fifteen or twenty
men. That number, besides being but inconsiderable
and of little expense, would be sufficient to maintain
the Indians in their duty, since only fifteen men have
appeased the disturbance in a considerable district
near the lake.

[The following, also from Le Gentil (pp. 59-63),
treats in part of the ecclesiastical estate.]

NINTH ARTICLE
Of the genius of the inhabitants of the Philippines,
and the peculiar punishments inflicted by the re-
ligious on the women who do not attend mass on
the prescribed days.

This article is the fourteenth chapter of the Fran-
ciscan religious from whom I have extracted a por-
tion of my details. But I believe that it will be
important to reproduce here in exact translation the
text of the original.

[The extract is from San Antonio's Chronicas, vol.
i, part of chapter xl of book i; it is not, however,

2 20 THE PHILIPPINE ISLANDS [Vol. 28

an exact translation, but in part a synopsis. The
meaning is not distorted; but we have preferred to
translate this portion of the chapter, entitled in San
Antonio " Of the characteristics and genius of the
Filipino Indians," directly from the Spanish, repro-
ducing exactly the matter synopsized by Le Gentil.]
"412. Among the gifts with which man is
adorned, those of the soul are the most noble and
most important - for instance, the characteristics or
bent, and the skill or understanding in the exercise
of a man's reasonings and mental operations. And
since the soul is so dependent on the body and on
its sensations, the spiritual operations are tempered
by the bodily characteristics. These characteristics
(in the judgment of Galen, Plato, Aristotle, and
Hippocrates), are such or such, according to the
varying climate of the [different] regions. Conse-
quently, the difference of nations in bodily char-
acteristics, and in disposition, genius, and morals,
springs from the various climates of the regions, and
from the difference in air, water, and food -in
accordance with that maxim, Natura facit habilem™
in its common interpretation. That makes evident
(in distant regions) the difference between Spaniards
and French, Indians and Germans, Ethiopians and

93 That is, " Nature makes one skilful."

Rev. T. C. Middleton, O.S.A., says of this expression that it
" was an old one, as old at least as the schoolmen, and means little
else than the truism * One's handiness comes as a natural gift.'
According to San Antonio the diversity among the races of men
as regards their bodily endowments as well as those of mind,
genius, and customs, arises from the diversity of climate, and the
diversity of air, drink, and meat, whence the axiom that Nature
varies her gifts, or man's character is due in a measure to his
environments."

1637-1638] ECCLESIASTICAL SURVEY 221

English. It is experienced, within distances not so
great, in the many provinces of Espaiia alone. Even
in Ubeda and Baeza, only one legua apart, this
diversity of men and women is found. There are
more marked differences of this sort encountered in
Philipinas ; for there are certain peoples at the mouth
of one river, while at the source are others very dif-
ferent in complexion, customs, and languages. In
the same province are found stupid and intelligent
peoples ; white, black, and brown ; and those of dis-
tinct degrees of corpulency, and features according
to the various temperatures and climates. It is a
matter which is truly surprising, to see so great a
diversity of temperatures and so great a diversity of
men within so small a space. But that happens in
districts here and there, for usually there is but little
differentiation in these islands in characteristics and
genius. If one Indian be known, I believe that they
are all known ; but God alone can have this complete
knowledge.

" 413. The very reverend iather, Gaspar de San
Agustin, an Augustinian and a native of Madrid,
with the practical experience of forty years of life
among those people, confesses, in a letter which he
wrote concerning their characteristics - and which
although in manuscript, deserves to be printed, for
he understood those natives as far as it is possible to
comprehend them - that it is so difficult to describe
their characteristics that it would be more easy to
define the formal object in logic; more feasible to
compute the square of a circle; more discoverable
to assign a fixed rule for the measurement of the de-
grees of Jongitude on the globe; and after the four

222 THE PHILIPPINE ISLANDS [Vol. 28

knowledges of Solomon could be placed this fifth, as
impossible. 94 In fact, after so many years, he says
that he has only been able to understand that quad-
raginta annis proximus fui Generationi huic, & dixi:
semper hi erant corded He speaks at length and
from experience and with remarkable detail. Al-
though the letter is worth printing, my lack of space
does not allow me to copy it. 98

" 414. Granting, then, as true the experiences
that he writes, and reducing them to a brief sum-
mary I assert that the character of these Indians is a
maze of contradictions and oppositions ; and I be-
lieve that this is not the worst of the descriptions.
For they are at once proud and humble; bold in
wickedness, and pusillanimous cowards; compas-
sionate and cruel; negligent and lazy; but for their
own affairs, whether evil or good, careful and watch-
ful; easily credulous, but incapable of understand-
ing, and fickle, after so oft repeated sacred teachings.
They are very much inclined to attend the church,
and its feasts and solemn rites, but it is necessary to
oblige them by the rigor of the lash to attend mass
on the prescribed days, and confession and com-
munion when holy Church orders; and are very
reverent toward the ministering fathers because of
the superiority that they recognize in them, while

94 The passage referred to is at the beginning of San Agustin's
noted " Letter to a friend," which is printed (in part) in Delga-
do's Hist, Filipinas, pp. 273-293. He says: "In this research I
have been occupied for forty years, and I have only succeeded in
learning that the Indians are incomprehensible." The allusion to
Solomon is explained by Proverbs, chap, xxx, vs. 18, 19.

95 See Psalm xcv (xciv in Douay version), v. 10: "Forty
years long was I offended with that generation, and I said: * These
always err in heart/ "

96 See vol. xxiii, p. 271, note 118.

1637-1638] ECCLESIASTICAL SURVEY 223

at the same time they mock them, murmur against
them, and even deceive them. Consequently, a re-
ligious called them jokingly l the schoolchildren of
St. Casiano ; ' 96 * for it is a fact that they go astray in
all their resolutions without the government of the
fathers, and it is necessary to treat them like school-
children in their instruction."

[Here we resume the narrative of Le Gentil, who
italicises the words, " It is necessary to employ the
lash in order to get them to attend mass on the pre-
scribed days when holy Church orders it, and to
treat them as schoolchildren," and continues :]

This is an abuse which reigns in the provinces.
The religious give the lash to women and girls with
a cat-o'-nine-tails, even in the presence of their hus-
bands, and no one dares say a word. That is not
practiced at Manila, and the religious are not so
absolute there as they are in the provinces; and,
besides, one is able at times not to attend mass on
Sunday without that act of irreligion reaching the
ears of the religious or the cures.

I was intimately acquainted at Manila with some
army officers, with whom I had gone from the lie
de France to that city on board the " Bon-conseil."
Although Spaniards, they dared to revolt publicly
against that ridiculous custom; others approved it
Sometimes the religious or fathers have their own
executioners, and the church is the place of the

96 * St. Cassian was a native of Imola, Italy, who was martyred
under one of the Roman emperors ( Decius, Julian the Apostate,
or Valerian). He was a schoolmaster of little children whom he
taught to read and write, and his pupils denounced him as a
Christian. He was delivered over to his former charges, and they
wreaked their vengeance on him by breaking their tablets over his
head and piercing him with their styluses. His feast is celebrated
on August 13. -T. C. Middleton, O.S.A.

224 THE PHILIPPINE ISLANDS [Vol. 28

action. In this regard a singular chance procured
me a knowledge of the following.

A short league [lieue] from Manila is a parish
called Las Penas (les Roches) [*.<?., "the rocks"].
It is under the charge of a secular priest, and has a
very small church, built of bamboo and thatched
with straw. It is a charming place, and pleasure-
parties often go there to dine, or walk there after
dinner. I went there quite frequently with Father
Melo. One Sunday, Don Andres Roxo and Dona
Ana Roxo, his wife, asked me to go there to dine
with them. Don Andres Roxo had married one of
the daughters of the marquis of Villa-Mediana, a
distinguished family of Spain. The marquis, who
has died since my return to France, was then com-
mandant of the troops in Manila, and was to come to
join us in the afternoon. As I was walking with
Monsieur and Madame Roxo in the country quite
near the village, about four or five in the afternoon,
we beheld a great concourse of people gathered
about the entrance of that same village. We went
in that direction, to ascertain what could be happen-
ing. It was a woman who had not attended mass
that day, whom they were taking to the church to
lash. She was led along by the executioner. He
had a heavy cat-o'-nine-tails on his shoulder, which
hung down to the middle of his back. The father,
more black than white, went behind, and a crowd
of Indians followed, especially of Indian women.
Doubtless they were those of the village, who were
obliged to witness the ceremony, in order to teach
them not to stay away from mass. Madame Roxo,
seeing this sight, was touched with compassion. She
left us, forced her way through the crowd, and easily

1637-1638] ECCLESIASTICAL SURVEY 225

succeeded in reaching the father. She asked clem-
ency for that woman, which was obtained.

At this juncture the marquis of Villa-Mediana
arrived. From as far as we could see him we went
to meet him. When he asked us whence we came,
Madame Roxo told him what had just happened.
But the marquis, far from approving the generosity
of his daughter, put on a severe countenance, and
scolded her for it roundly in my presence. He told
her in express terms that she had performed a very
wrong action, which would be the cause of a greater
evil; that that woman would not fail to commit that
sin again, and perhaps several times, and the blame
and sin for it would rebound on her who had asked
for the pardon.

[Le Gentil concludes this article by a further
translation and synopsis of the same chapter of San
Antonio, which relates entirely to the characteristics
of the natives - matter which will, if space permit,
be embodied in this series.]

CHARACTER AND INFLUENCE OF THE

FRIARS

[The following is taken from volume ii of Sini-
baldo de Mas's Informe sobre el estado de las islas
Filipinas en 1842 (Madrid, January, 1843).]

The ecclesiastical estate
Shortly after Legaspi had discovered the islands,
came successively religious of St. Augustine, St.
Dominic, and St. Francis, who spread through the
interior and founded convents in Manila. They
were the ones who accomplished most in the spiritual
and temporal conquest, as is attested uniformly by
writers, native and foreign, even the least devout.
Some years later, bishoprics were erected ; and from
that moment began a struggle between the bishops
and the monastic orders as to whether or no the friar
curas should be subject to the diocesan visit. In-
numerable are the treatises, opinions, superior de-
crees, and scandalous disputes, which took place on
this account, as we have already seen in the chapter
called " History." The arguments of the religious
were founded on the fear of falling into relaxation of
their regular observance, as they believed that they
could not be good ministers without being good
religious. The religious of the Order of St. Dominic,

1637-1638] CHARACTER OF FRIARS 227

discussing this point in the year 17 10, resolved that,
if the lords ordinary 9T attempted to subject them to
the diocesan visit, they would first abandon all their
missions; for the province regards it as certain and
evident that the ruin of the ministering religious
must follow the said visit; and of this opinion have
been, for many years past, grave religious and zeal-
ous and superior prelates whom the province has
had. In the year 1757, Governor Don Pedro Manuel
Arandia claimed, with the greatest firmness, that the
regulars should submit to the laws of the royal pat-
ronage in respect to the appointment of religious for
the curacies, and that they should receive the canon-
ical installation. He first directed himself to the
provincial of the calced Augustinians, even going so
far as to warn him that, if he did not obey his behests
and commands in this matter, the governor would
proceed to his exile and the occupation of his tem-
poralities. To that the s provincial replied that he
could not under any circumstances accede to his
demands, adding that " he knew by proof in his
establishment the ruin of their regular institute, with
notable harm to souls ; " and that " he was at the same
time assured that the piety of the king (whom may
God preserve) would not take it ill at seeing the
aforesaid province [of Augustinians] reduced to
their profession and subject to the same laws of the
royal patronage. Those laws, although so just, do
not bind the regulars to continue in their missions,
which they obtain precariously, in case that all the
royal patronage is impracticable to them with their

97 Ordinarios: an appellation of ecclesiastical judges who try
causes in the first instance, and, by antonomasia, of the bishops
themselves, regarded as judges in their respective dioceses (Domin-
guez's Dice, national) .

228 THE PHILIPPINE ISLANDS [Vol. 28

institute." In the year 1767, and during the govern-
ment of Don Simon de Anda, there came an order
from Madrid, together with a bull from Pope Bene-
dict XIV, requiring the curas to submit to the metro-
politan. The religious of St. Augustine still resisted,
which caused Anda to have all the curas in Pam-
panga arrested, and to send the provincial and defi-
nitors to Espana. In the year 1775 arrived a decisive
order from the court, requiring all the regulars to
submit to the visit and the royal patronage, and the
restoration of the curacies of Pampanga to the Au-
gustinians. They submitted, and from that time the
regular curas have been subject to their provincial
in matters de vita et moribus [i.e., of conduct and
morals], of the bishop in all that pertains to spiritual
administration, and to the captain-general as the
viceregal patron. According to a royal decree of
August 1, 1795, it is impossible to remove a regular
cura against his will without formulating a cause
against him and trying him according to law, unless
he is appointed to fill some office in the order; and
even in this case it is necessary that the consent of
the ordinary and the royal vice-patron precede, in
accordance with the terms of another royal decree of
September 29, 1807. Perhaps this subjection of the
curas to the bishops and vice-patrons will have re-
sulted in great advantages ; but there is no doubt that
the relaxation of morals which the regular superiors
foresaw has been verified. There are many, there
are numberless faults which a director recognizes
and knows positively, but which cannot be proved
in a judgment, especially when one is conducting a
cura of souls. Further, in a cause, it is necessary to
take depositions from the parishioners, and to make

1637-1638] CHARACTER OF FRIARS 229

public matters which it would be highly important
to keep secret; for scandal does more harm than the
evil which one is trying to remedy, especially in a
colony where the good man and the prestige of the
religious is so important. And, above all, it ought
to be remembered that since the will of three must
unite to punish one cura, it will be very easy for the
cura to find a means of securing favor from some of
them. Those evils would probably be remedied by
rigorously obeying the commands of Benedict XIV
in his constitution beginning Firmandis, given No-
vember 6, 1744, in which it is ruled that the regular
curas may be removed from their curacies according
to the will of one or the other superior, without its
being necessary for either to declare to the other the
causes of the removal.

As a result of these continuous and obstinate quar-
rels between the regular curas and the bishops and
civil authorities, and as if to cut the Gordian knot,
the government ordered, in 1753, that all the curacies
be handed over to secular priests of the country. The
execution of this decree presented so many difficul-
ties, and raised so many remonstrances that it was
decided in 1757 that, until it should be ordered
otherwise, none of the curacies administered by regu-
lars should be granted to a secular priest under any
circumstances, until it was really vacant, and that
then the viceroy and the diocesan should agree to-
gether whether or no it were advisable to make it
secular; and the opinion of both should be carried
into effect, and that in equal accord they should
execute the decree of 1753. By this decision, the
governor-general had the power to deprive the friars
of their curacies at will, since the bishops have almost

230 ^ THE PHILIPPIC ISLANDS [Vol. 28

always desired or solicited that. Carlos III, wearied
at the obstinacy of the Augustinian religious in not
submitting to the diocesan visit, ordered by decrees
of August 5 and November 9, 1774, that all the
missions should be secularized as they fell vacant.
The governor, then Don Simon de Anda, in spite of
being at open war with the friars - because they had
intrigued in Madrid against him when the govern-
ment was conferred on him -and of his being,
perhaps, the governor-general most hated by them,
inveighed so strongly against this order, asserting
that it was not advisable to the service of God and
the State, that the same Carlos III resolved that the
decree of 1774 should not have effect, and that the
curacies and missions which the religious had filled
before the decree, should be returned to them. Nev-
ertheless the government of Madrid was so annoyed
and wearied at the continual strife which the friars
maintained with the bishops and authorities, that it
desired to cut the dispute short, at any risk; and in
this same decree it was recommended that a body of
Filipino secular priests be formed, so that the cura-
cies could be surrendered to these as they became
vacant -thus carrying into effect the decree of 1757,
when they should be ready for it. This same order
was confirmed by another decree of December n,
1776, and another of September 7, 1778 -although
in this last, in consideration of a representation of
Don Pedro Sarrio, which will be seen later, it was
provided that there should be no innovation in what
was contained in the decree of '76, without the
express order of the Council and of the king. In
1822, in consequence of a decree of the Cortes, the
curacies which fell vacant were presented at a meet-

1637-1638] CHARACTER OF FRIARS 23 1

ing of opponents. In regard to the first, which was
that of the village of Malate, the superior of the
calced Augustinians, Fray Hilarion Diez, made a
representation; but the archbishop, Don Fray Juan
Zulaybar, was interested in complying with the de-
crees of the Madrid government. In 1826, order
was given to return that curacy to the religious, and
all [others] that they had, and what was declared to
them by the decree of 1776; and that the seculariza-
tion of any curacy should not be proceeded with
except by express order of the king.

I am going to insert what Don Tomas de Comyn
said about the religious of Filipinas in a book which
has not had the appreciation that it merits, and which
is already rare.

" The valor and constancy with which Legaspi
and his worthy companions conquered these natives
would have been of little use, had not the apostolic
zeal of the missionaries aided in consolidating the
undertaking. The latter were the true conquerors -
who, without other weapons than their virtues, at-
tracted the good-will of the natives, made them love
the Spanish name, and gave the king, as by a miracle,
two millions more of submissive and Christian vas-
sals. They were the legislators of the barbarous
hordes who inhabited the islands of this immense
archipelago, thus realizing with their persuasive
mildness the allegorical prodigies of Amphion and
Orpheus.

" As the means, then, which the missionaries em-
ployed to reduce and civilize the Indians, were their
preaching and other spiritual instruments, and as,
although they were scattered and working separately,
they were at the same time subject to the authority of

2 ^ 2 ^THE PHILIPPINE ISLANDS [Vol.28

their superiors - who as chiefs, directed the great
work of the conversion - the government primitively
established in these provinces must necessarily have
shared much of the nature of the theocratic; and
there is no doubt that it so continued until, the num-
ber of the new colonists, as well the effective force
of the royal authority, increasing with the lapse of
time, it was possible to make the governing system
uniform with that which rules in the other ordinary
establishments of Espafia.

" Further, this same is deduced from the fragments
which even yet remain of that first constitution in the
islands of Batanes and the missions of Cagayan,
which are administered spiritually and temporally
by the Dominican fathers; and from what can be
noted at every step in the other provinces, by who-
ever gives the matter but a little attention. For
although the civil magistracies are regulated now,
and their respective attributes determined with all
precision, it has been as yet impossible to lay aside,
however much they have tried to show the contrary,
the personal authority which the parish priests hold
among their parishioners ; on the contrary, the gov-
ernment has indeed seen itself constantly under the
necessity of making use of this same authority, as
the most powerful instrument to acquire respect and
due subordination. Consequently, although the par-
ish priests are not today authorized to intervene by
law in the civil administration, they become in fact
the real rulers.

"It certainly is the case that, since the parish
priest is the consoler of the afflicted, the pacifier of
families, the promoter of useful ideas, the preacher
and example of all good ; as generosity is conspicuous

1637-1638] CHARACTER OF FRIARS 233

in him, and the Indians see him alone among them,
without relatives, without trade, and always engaged
in their greater good -they are accustomed to live
contentedly under his paternal direction, and to give
him their whole confidence. Master in this way of
their wills, nothing is done without the counsel -or,
to speak more correctly, without the consent - of the
cura. The gobernadorcillo, on receiving an order
from the alcalde, goes first to get the permission of
the father; and it is the latter who, in strict terms,
tacitly sees to its fulfilment, or prevents its course.
The father concludes or directs the suits of the vil-
lage ; makes the writs ; goes up to the capital to plead
for his Indians ; opposes their petitions, and at times
their threats, to the violences committed by the
alcaldes-mayor; and manages everything by the
standard of his own desire. In a word, it is impos-
sible for there to be any human institution, at once
so simple and so firmly grounded, and from which
so many advantages can be derived for the State, as
that (which is admired with reason) which is firmly
established in the ministries of these islands. And by
the same fatality it is very strange that since the true
art of governing a colony like Filipinas, which is
different from all others, consists in the wise use of
so powerful an instrument as secrecy, the superior
government has been laboring under an hallucination
for some years past, to the point of pledging itself to
the destruction of a work that it is so advisable to
maintain.

" In this as in other things, one may very plainly
see how absurd or how difficult it is to organize a
system of government which is equally well suited
to the genius of all peoples, regardless of what dis-

234 THE PHILIPPINE ISLANDS [Vol. 28

cordance may exist in their physical and moral make-
up. Hence, when one tries to assimilate in toto the
administrative regime of these provinces to that of
the Americas, he meets obstacles at every step which
evidently originate from this erroneous principle.
The regime, however much one may try to assert it,
must either make itself obeyed by fear and force, or
respected by means of love and confidence. And in
order to convincer one's self that the first is imprac-
ticable, it is quite sufficient to take into consideration
the following circumstances and reflections.

" The number of the whites in proportion to that
of the natives is so small, that it can scarcely be set
at the ratio of 15:25,000. These provinces, in-
finitely more populous than those of America, are
given into the care of their alcaldes-mayor, who take
there no other troops than the title of military cap-
tains and the royal decree. Besides the religious, no
other whites than their alcalde-mayor generally live
in the whole province. He has the care of the royal
possessions; he attends to the punishment of evil-
doers; he pacifies riots; he raises men for the regi-
ments who garrison Manila and Cavite; he orders
and leads his subjects in case of an invasion from the
outside ; in short, he alone must do everything, on the
word of alcalde-mayor and in the name of the king.
In view, then, of the effective power that the fulfil-
ment of so great a variety of obligations exacts spon-
taneously, and the fact that no one assists him with
what is in his charge, who could deny that it would
be to risk the security of these dominions too greatly
to try to rule them by means so insufficient? If the
villages are in disorder or revolt, to whom will the
alcalde turn his face for aid in checking and punish-

1637-1638] CHARACTER OF FRIARS 235

ing them? What other recourse is there for him in
such a conflict than to flee or to die in the attempt?
And if it is considered indispensable among cultured
nations that authority always present itself accom-
panied by force, how can one expect that bare and
unprotected law be respected among Indians?

" It is clear that it is necessary to appeal to force
of another kind, and to employ means, which
although indirect, are without dispute the most
adequate under the peculiar circumstances of these
lands; means which, by influencing the imagination,
excite veneration, subjugate the rude intellect of the
inhabitants, and lead them to endure our dominion
without repugnance. And well can one understand,
too, how ready these means are found, and how we
are envied for them and have always been envied by
all the other European nations who have aspired to
extend and consolidate their conquests in both Indias.

" Let one listen to La Perouse, if he would know
and wonder at the arms with which our missionaries
captured the natives of the Californias. Let him
read dispassionately the marvelous deeds of the
Jesuits in other parts of America. And above all,
let him go to the Filipinas Islands, where he will
be surprised to see those remote fields strewn with
spacious temples and convents wherein divine wor-
ship is celebrated with splendor and pomp; regu-
larity in the streets; ease and even luxury in dress
and house; primary schools in all the villages, and
the inhabitants very skilful in the art of Writing;
paved highways disclosed to view; bridges con-
structed in good architectural style; and the greater
portion of the country, finally, in strict observance of
the provisions of good government and civilization

236 THE PHILIPPINE ISLANDS [Vol. 28

- all the work of the union of the zeal, apostolic
labors, and fiery patriotism of the ministering
fathers. Let him traverse the provinces, where he
will see villages of five, ten, and twenty thousand
Indians, ruled in peace by one weak old man who,
with his doors open at all hours, sleeps secure in his
dwelling, without other magic or other guard than
the love and respect with which he has been able to
inspire his parishioners. Can it be possible, on con-
templating this, that by the efforts of foolish zealots,
and by the vain endeavor that only those persons
assigned by the general laws in ordinary cases shall
intervene in the government of the natives, there
should not only be a waste of the fruit obtained in
so long a time and by so great constancy; but also
that, scorning and repelling for the future a coopera-
tion as efficacious as economical, the attempt should
be made purposely to destroy the royal regulator, the
principal wheel of this machine. Such is, notwith-
standing, the deplorable upheaval of ideas that has
conduced in these latter times to the adoption of
regulations diametrically opposed to the public
interest, under pretext of restraining the excessive
authority of the parish priests.

" The superior government does not content itself
with having despoiled the ministers of the power of
themselves prescribing certain corrective punish-
ments -which although of slight importance, con-
tributed infinitely, when applied with discretion, to
strengthen their predominance, and consequently
that of the sovereign. But, in order more effectively
to exclude them from and deprive them of all inter-
vention in civil administration, the attempt has been
made directly to destroy their influence, by arousing

1637-1638] CHARACTER OF FRIARS 237

the distrust of the Indian, and by separating, when
possible, the latter from their side. In proof of this,
and so that my statement may not be taken as an
exaggeration, it is sufficient to cite substantially two
notable measures which, by their tendency, were
obviously intended to weaken the influence and good
reputation of the spiritual administrators.

" By one measure it is decreed that, for the pur-
pose of preventing the abuses and notorious malad-
ministration of the fund of the saints (especially
attached to the cost of the festivals and the worship
of each parish, formed from the principal and
medium parishes - which are contributed by each
individual tributario for that purpose, and are col-
lected and administered privately by the cura), it
should thereafter be kept in a box with three keys,
one of which was to be in the possession of the
alcalde-mayor, another in that of the gobernadorcillo
of the respective village, and the other in that of the
parish priest. By the other measure, it is declared,
as a general point, that the Indian who is or has
recently been employed in the domestic service of the
parish priest is disqualified for being chosen to any
office of justice.

" It is surely superfluous to make comments upon
measures of such a nature, and which so clearly speak
for themselves. The only thing that ought to be said
is, that means could not more intemperately have
been chosen, that are more harmful to the state, to
the propagation of religion, and even to the natives
themselves. It is, indeed, very strange that so much
effort should have been exercised in impeaching the
purity of the parish priests, by degrading in passing
their respectable character, just at the moment when

238 THE PHILIPPINE ISLANDS [Vol. 28

circumstances would make it appear natural that
because on account of the mortality and scarcity of
religious, the ardor and authority of even the few
who remain ought to be encouraged by new stimu-
lation. [This comes, too,] at a time when because
the sending of missionaries to China has been sus-
pended, and the spiritual conquest of the Igorrotes
and other infidels who inhabit the interior of the
islands has been almost abandoned the said Spanish
laborers can neither give any help to the ordinary
administration, nor prevent the transference of whole
provinces to the hands of secular Indians and San-
gley mestizos (as is happening)- who by their crass
ignorance, disgraceful morals, and utter lack of
decency, incur universally the contempt of their
parishioners, making them, because of the tyrannies
of these, sigh for the gentle yoke of their former
shepherds.

" If it is desired, then, to keep this colony subject,
and to elevate it to the lofty grade of prosperity, of
which it is susceptible, in my opinion the first thing
that ought to be attempted is the efficient organiza-
tion of its spiritual administration. I say again, that
we cannot be blind to the fact that, if the local gov-
ernment is powerless, because of the lack of military
force and the scarcity of Europeans, to make itself
duly obeyed through its own efforts, it is necessary
to call to its aid the powerful influence of religion,
and to bring new reinforcements of missionaries
from the peninsula. For the latter differ essentially
by their nature from the rest of public servants; it is
well known that they neither claim nor expect any
remuneration for their labor, aspiring only to obtain
in the community the degree of respect to which they

1637-1638] CHARACTER OF FRIARS 239

rightfully believe themselves entitled. Let their
jurisdictions, then, be preserved, let them be treated
with decorum, and let the direction of the Indian be
entrusted to them; and instantly, they will be seen,
in turn, reconciled, and the supporters of the legiti-
mate authority.

" Nothing is more unjust, nor of which the min-
istering fathers complain with more reason, than the
little discernment with which people have been
accustomed to judge and condemn them, represent-
ing as common to all the body the vices of a few of
the members. Consequently, there is not one who
does not read without shame and indignation the
insidious motives and the defamatory expressions
lavished against them in the ordinances of good
government drawn up in Filipinas in 1768 98 - which,
although ordered to be modified by his Majesty, are
now in force for lack of others, and are found,
printed, in the hands of all. For even granting that
in any case there can actually have existed a cause
for complaint, what will it matter at the end that
this or that father may have abused the confidence
reposed in him, so long as the spirit that animates
the whole body of the religious is in accord with the
sanctity of their estate, and in accordance with the
aims of the government? Why must one forever
pursue an ideal perfection, which cannot be obtained,
and which is unnecessary in human society? "

Even though this be matter which pertains to a
chapter on internal policy rather than to religion, 1^
can do no less than say, succinctly and in passing, that

98 These ordinances were a revision of former laws, and addi-
tion of new ones, by Don Jose Raon, governor of the islands;
they were promulgated on February 26, 1768. This code will
receive attention in a later volume.

240 THE PHILIPPINE ISLANDS [Vol. 28

in my opinion the ideas of Senor Comyn are very
true; and that nothing could better qualify as men
weak in affairs of state the governors or counselors
who dictated the present ordinances and the above-
mentioned measures and phrases printed in them
against the religious. Even supposing those sen-
tences to be very just, wise, and merited, what need
would there be, what gain would result from print-
ing them and placing them in the hands of the
Filipinos?

Those who have no liking for the friars, censure
them as egoists and buffoons; as living in concubin-
age; as gamblers and usurers; as arrogant, and am-
bitious for power.

In respect to refinement, it is known that the
majority [of the friars] are of obscure birth. They
pass from the bosom of the family to their novitiate;
thence in a boat to the convent at Manila, and then
to a village where there are no other Spaniards than
themselves. Is it strange, then, that they are not
more in the current of social forms? On that account
one ought to overlook the fact that they do not know
more, as is done with an honored artist or farmer.
But other is the motive for this accusation of guilt.
It is said that on the arrival of a Spaniard at a vil-
lage the friars do not offer him lodging, and they
often will not drink his health in a glass of water -
or, at least, do not go to receive him; while every-
thing is open for a Filipino. This is sometimes a
fact, and has happened to me more than once; but
everything needs explanation, and one must not pass
judgment without hearing both sides. One must
remember that there are at present many vicious and
abandoned swindlers in the islands, especially of the

1637-1638] CHARACTER OF FRIARS 24 1

class of Creoles; and that such men very often form
the plan to go to travel through the provinces at the
cost of the curas, either to amuse themselves or to
seek their fortunes. But, for amusement, the silver
spoons and other trifles of one [of the curas] have
been carried away. There are various others ; espe-
cially among the recently-arrived military men, who,
brought up among disturbances, and accustomed to
insult the religious with impunity, have no scruples
about telling them what they call " the truths of the
coxswain." " Who could eat free soup " as you do,
father, without working? " " What matters to you
the good or poor harvest, so long as you have fools
to impose upon?" "How is the stewardess?"
"How many children have you? "-and innumer-
able others of the same kind, and even much worse.
Anyone can recognize that it is very natural for these
things to happen, and I myself have been a witness
of them. There are more things - namely, that many
of those persons who have been in the convents take
delight immediately in publishing the weaknesses of
the cura, abusing the confidence that the latter re-
posed in him, and (what is worse) exaggerating, and
even mentioning things that never occurred. If the
friar, carried away by the good humor born of the
company of a compatriot, drank a little and became
jolly, then he relates that the friar was drunk. If
he saw a woman with a child in her arms who had
come to speak to the friar on any of the innumerable
matters that arise in the village, then he says that he
knew the sweetheart and a child of the friar. If

99 Spanish, comer la sopa boba; literally, " to eat fool soup "-
that is, to live at another's expense ; perhaps alluding to the former
custom of maintaining fools or jesters in the households of the
rich.

24 2 THE PHILIPPINE ISLANDS [Vol. 28

some curas of neighboring villages assembled, and
engaged in playing brisca } or " thirty-one," 10 ° in
order to pass the time, then it is said that they en-
gaged in gambling. On that account the curas are
so cautious of giving the freedom of their houses and
their friendship to transient Spaniards, that they will
now scarcely receive anyone who does not bring a
letter of recommendation ; and, considering this sen-
sibly, it does not seem that they are to be censured for
this caution toward people whom they do not know,
in consideration of the fact that in Manila there is
no police office, and a passport is easily given to
whomever asks for it. In spite of all this, some curas
- as for instance, Father Lorieri of Paniqui - with-
out having any notice of me, received me with grati-
fying and ready hospitality. For the rest, the con-
vents are usually the lodging-houses and inns of the
village.

The friars in Filipinas are quite different from
those in Espafla. They are very glad to see a Span-
iard arrive, when they know that he is not a malicious
person. They have traveled, and they have escaped
from the conversations and meetings of the convent;
they are more tolerant, because they have rubbed
against many Spaniards of liberal ideas; they have
found that the lion is not so fierce as it is painted,
and that there are respectable people in all parties,
and men with good hearts - especially in that which
takes for its goal the good of the country. How often
would we abhor people less if we approached them
and became acquainted with them ! We must confess
also that the hate cherished by the religious in

100 These are games of cards, the name of the latter indicating
the number of points which win the game.

1637-1638] CHARACTER OF FRIARS 243

Espana toward the liberals proceeds in great measure
from the personal insults which they have endured;
while in Filipinas these are very few, and are neu-
tralized by the tokens of veneration and respect
which others pay them, because of circumstances
which are entirely distinct from those of Espana. A
man without prejudice and with a suitable standard
of judgment, who lives in the metropolis [1.*., Mad-
rid], sees in a friar the enemy of reforms, of progress,
and of public prosperity; but, when he is in Fili-
pinas, he sees in this same friar the benefactor of the
public, and the preserver of tranquillity and of the
colony. Consequently he considers and treats the
friar differently than in Espana, and is repaid in
the like coin. From this it happens that many who
come from Espana with very exaggerated and pre-
conceived ideas against the religious - even to the
point of never having had relations or speech with a
friar - and here have to come in contact with them,
are surprised to find some (and even very many) of
them very sociable, serviceable, tolerant, and worthy
of all appreciation; and this has happened to me
myself, both in Filipinas and in Palestina.

In regard to their being gamblers, I can say that
when several curas of the neighboring villages
assemble on the feast-day of a village, they some-
times play to pass the hot hours of the day; but I
have never seen in the houses of Spanish religious
what can be called play for gaining and losing
money, and, in the convents of Manila, cards are not
even played for amusement. I know this positively.

As for some of them leading licentious lives with
women, I will not say that it is false, although I could
not say that I know of such. I believe, indeed, that

244 THE PHILIPPINE ISLANDS [Vol. 28

there is much exaggeration in this as in other things,
and that not one quarter of it is to be believed. An
official, not at all partial to the friars, and who lived
several years in Pangasinan, told me that he never
could discover that any of the Dominicans who
minister there had a sweetheart; and that, if per-
chance any of them had one, he concealed it very
carefully, since he himself had never known any
trace of it. Concerning that point, I will say, al-
though it appears evil to many, that that offense is
the most excusable, especially in young and healthy
men, placed in the torrid zone. Nature must strug-
gle continually with duty. The garb of the Filipina
women is very seductive; and it is known that the
girls, far from being untractable to the cura, consider
themselves lucky to attract his attention, and their
mother, father, and relatives share that sentiment
with them. What virtue and stoicism does not the
friar need to possess! Let those who criticise them
on this point imagine themselves to be living in a
village without relatives or friends, or any other
fellow-countrymen, at least with whom they can con-
verse; and then let them be candid. Don Inigo
Azaola told me that, meditating on the reason why
so many Spanish religious went mad, he thought that
it had its origin in the continual struggle between
nature and devotion. 101

101 " This argument for the reason of the insanity of many
friars, seems to me completely false. It would be sufficient to
compare the friars who are insane with the insane found also
among the other Spaniards, in order to declare quite the contrary.
Quite different do I believe the origin of the insanity, both of the
religious and of the other Spaniards. He who has had anything
to do with the Indian will have observed that his nature is quite
contrary to that of the Spaniard. The latter is generally lively,
acute, and full of fire, while that of the Indian, on the contrary,
is dull, somber, and cold as snow. The Spaniard who does not

1637-1638] CHARACTER OF FRIARS 245

In regard to usurers, there may be some among
them who are addicted to trade, since A9 business
carried on in the provinces consists chiefly in ad-
vancing money at seed-time, in order to receive the
fruits at harvest time at a much lower price than is
current in the market. Surely the cura who embarks
in these speculations not only fails in his most sacred
duty, 102 but even gnaws at and gives a deathblow to
the principal base upon which rests the prestige and
veneration enjoyed by the religious of Filipinas.
Nothing infuses these weak and greedy islanders
with so much love, surprise, and respect as does
contempt for gold and for earthly goods. The gen-
erous minister, he who gives, will be considered as
good, most good, and will obtain whatever he wants
from his parishioners. The greedy and avaricious,
he who does what common and vile men do, will,
notwithstanding the habit in which he is clad, not-
withstanding the sermons he preaches, be considered
as mean, if he does not end by being despised and
abhorred. Nevertheless, I can affirm that the re-
ligious who trade are very few, and among the

arm himself with patience and forbearance, is liable to become,
I do not say insane, but desperate. Another reason even may be
assigned, in what pertains to the religious. As a general thing,
their insanity has as its primal cause melancholy; and this is very
common to the regular curas who are alone, and who, experiencing
the ingratitude of the Indian, his fickleness in virtue, and his indif-
ference in matters of religion, think that their sacrifice for the
natives is in vain. Consequently, the curas need great courage in
order to calm themselves and to persevere in the even tenor of their
life. In my opinion these two reasons can fully account for the
origin of the cases of insanity among many." (Note by Father
Juan Ferrando, written on the margin of the manuscript of this
chapter.) -Mas.

102 Mas here cites at length a writing by the Augustinian
Casimiro Diaz, which instructs parish priests in their duties; they
are warned against trading or engaging in any business or manu-
facture, directly or indirectly.

246 THE PHILIFKNt ISLANDS [Vol. 28

Dominicans, not any. And this, and their anxiety
for saving their stipends and for making money, pro-
ceeds in great measure from the information which
they receive concerning the wretched condition of
the religious in Espafia, and their fear of falling into
the same condition.

In respect to their pride and ambition to govern,
all men have that, for this is our most powerful
instinct; and the priests of all times and countries
have had it. The royal decrees and the articles of
which we have spoken demonstrate quite clearly that
those of Filipinas have not escaped from falling into
this sin. Up to a certain point, one can affirm that
the civil government itself - or, to speak more accu-
rately, circumstances - have placed them in a posi-
tion where they must take part in the temporal
administration. In a whole province, there is no
other Spaniard in authority except the alcalde-
mayor, and he never knows a word of the idiom of
the country (see [my remarks on] the administration
of justice). Hence it necessarily arises that the
alcalde-mayor does not know more than the natives
allow him to know ; and that the gobernadorcillos of
the villages are masters, inasmuch as in everything
they do whatever they think proper. In order to
obviate these inconveniences, scarcely is any docu-
ment asked in which the government does not require
the supervision of the cura; and in this way it obliges
him to be acquainted with matters quite at variance
with his ministry. The cura possesses the language,
resides in the village, has the means of the confes-
sional, 103 and when he wishes there are but few mat-

103 Father Juan Ferrando, professor of canons in the college
of Santo Tomas of Manila, to whom I gave the manuscript of
this chapter to read, wrote in the margin the following note, which

1637-1638] CHARACTER OF FRIARS 247

ters, even the most trivial, that can be hidden from
him. On the contrary the alcalde, not having any of
these advantages, can have knowledge of but few
things, if the parish priest does not communicate
them. I shall quote here what father Fray Manuel
del Rio says on this point. " Although the temporal
government of the village that he administers does
not belong to the obligation of the minister of souls,
but it may, on the contrary, be prejudicial to his obli-
gation and ministry for him to meddle too much in
this ; yet on certain occasions it is necessary for the
minister to put his shoulder to the wheel so that the
village may be well governed - now by directing the
gobernadorcillos in its employ, now by encouraging
them and giving them zeal and energy and courage
in certain decisions which they, through their
cowardice, do not dare to make unless an order or
command proceed from the minister; now also by
restraining the audacity of the greater against the
less, in order to prevent the annoyances that the chiefs
practice upon their cailianes 104 - thereby protecting
the cause of the wretched, which is one of the duties

is very just and timely ; and as such I insert it, in order to counter-
act the statement which has given occasion for it, and which I
wrote in the heat of composition, simply through heedlessness and
inadvertence. "In no way can the cura make use of what he
learns in the confessional for the exterior government. By its
means one may better understand the character of the Indian, but
the cura can never make use of it for the investigations that the
government exacts. I believe that it will be impossible to print
this statement without doing harm to the confessional and to the
curas." - Mas.

104 « When Juan Salcedo conquered the Ilocos, he found a caste
of nobles amongst them who possessed all the riches of the country,
and treated the cailianes, or serfs, with great rigour.

" The common people [among the Igorrotes] are in a kind
of bondage to the nobles, and cultivate their land for them. In
Lepanto they are called cailianes as in Ilocos." (Sawyer's In-
habitants of the Philippines, pp. 251, 256.)

248 THE PHILIPPINE ISLANDS [Vol. 28

that the council of Trent (in the place cited at the
beginning of this work) , commits to those who are
ministers of souls.

" There are two kinds or modes of annoyances
which the Indians who are more influential practice
on those of lower rank. Some are peculiar to the
cabezas de barangay, with their cailianes ; others are
common to every kind of rich Indian toward the
poor. I shall first treat of those of the first class,
and next, of those of the second.

" First, the cabezas are accustomed to impose on
their cailianes certain taxes of silver, rice, and other
products, under pretexts that they there feign, of
service to the church or to the village. Perhaps, they
cast the blame on the alcalde, who is most often
unaware of such taxes and is not told of them. The
remedy is that, when the minister learns of it, he
causes the cabezas to be punished, and the silver to
be returned to the cailianes.

" Second, when the father or some passenger pays
the Indian rowers or carriers, or tanores, through the
medium of the cabeza or of the government, the
silver generally does not reach the hands of the
Indians ; but the cabezas keep it, under pretexts
which they advance that the Indians owe a certain
polo or tribute, long overdue, or similar things. The
same thing happens with the money which the father
or passengers give them with which to buy pro-
visions, and with the opas of those who perform
personal duty for others. The remedy for all this is
for the minister to solicit him to pay the money to
all [the Indians] into their own hands; and espe-
cially should he do that in what he buys [from them],
or when he makes the Indians perform any work.

1637-1638] CHARACTER OF FRIARS 249

" Third, that in the polos the cabezas exempt
whomever they wish, without other justification than
that they choose to do so; and because those persons
contribute silver, tobacco, or rice to the cabeza,
thereby exempting themselves from personal service
throughout the year. In that way the yoke of the
polos and personal service is loaded on those of less
influence. Consequently the personal service comes
upon the Indians more frequently; e.g., although the
village can have two months of rest (if there is order
and harmony) , it is usual for lack of that to have a
return [of the personal service] every month, or
every six weeks, if the minister does not attend to it,
or intervene in the distribution of the personal serv-
ice, by investigating and showing up these frauds of
the cabezas.

" Fourth, in the tree-cuttings that arise for the
king or for the village, all those who are cited do
not go, many redeeming themselves with money
which they give to their cabeza or to the petty officer
[who exacts the work], thus burdening with all the
work those who go - from which it follows that the
felling of the timber is extended in time, and lasts
longer than is necessary; and also that the petty
officers or the cabezas make the Indians work for
their own private interests. All of the above cannot
be remedied unless the minister undertake to station
secret spies, to advise him of the number of those
who go, and also of those who work there more than
is necessary for the king or for the village - so that
those who shall be involved in such frauds may be
punished, and so that they may be made to pay what
they have usurped.

" Fifth, the gobernadorcillos of the villages ap-

25° THE PHILIPPINE ISLANDS [Vol. 28

point the officials whom they wish to help in their
government. Many of them buy off their personal
attention to it with money, which they give to the
gobernadorcillo, and only help on Sundays with their
authority, remaining the rest of the time in their
houses. Consequently, the personal service of the
village falls on very few, because of these and other
like exemptions by the gobernadorcillos and cabezas
for money, by which they themselves alone profit.
For this reason, one must assign a definite number of
bilangos or constables, outside of which number the
gobernadorcillo cannot assign others. It appears
sufficient that in villages of five hundred tributes
twelve bilangos be appointed, so that each week four
may aid, together with their constable-in-chief and
lieutenant. In smaller villages nine are sufficient, so
that three may aid every week. In very large vil-
lages there may be fifteen or eighteen, so that five or
six may assist every week. Thus in all the villages
the bilangos would rest two weeks, which is suf-
ficient relaxation, since their personal duty is not
very heavy.

" Sixth, in the collection of tributes, the cabezas
perform many acts of injustice; for some are accus-
tomed to collect the entire tribute of rice, and then
to collect separately what they call ' the stipend of
the father,' as if that were not included in the tribute.
Some collect from each person six gantas more than
they ought to give ; for in many villages they receive
fifty-eight cates as a kind of half tribute, and in
others they receive from one house sixty cates from
one and fifty-five from another, and it amounts to
the same. There is generally an inequality in the
balances used for weighing there in the field, where

1637-1638] CHARACTER OF FRIARS 25 1

only God is witness, and the cabeza or collector, who
weighs according to his pleasure. Not less is the
deceit existing in the collection of oil, for double
the amount asked from them by the king is usually
taken, and the cabezas keep it; because they assess
it among all the cailianes, although often half the
barangay would be sufficient to obtain the assessment,
and thus they could alternate between the two halves
each year. All these troubles are usually encoun-
tered, and the worst is that they are often concealed
so skilfully that the minister can learn of them but
seldom; and for that reason I write them here, so
that warning may be taken and the remedy procured
- not only in respect to the charge on the consciences
of those who occasion them, but in the matter of
restitution to the sufferers, not neglecting to check
these abuses, and to solicit that they be condignly
punished by the civil authority.

"Seventh, others make their cailianes serve the
entire year in their house or field, under pretext of
paying their tribute for them. Some deliver them
to mestizos or to other Indians, as if they were their
slaves. In this way there are cabezas who hold many
cailianes in slavery, making them serve in their
houses for many years - without allowing them some-
times to hear mass or to go to the village, so that the
father may not see them.

" All public works, both great and small, ought to
be consulted over with the village itself which has to
construct and pay for them. But it is to be noted
that the village does not settle upon them, but the
cabezas only. Rather they are a suspicious party, in
this point, for if there is any work in the village, the
cabezas are wont to have the greatest advantage from

252 THE PHILIPPINE ISLANDS [Vol. 2S

it. Consequently, they are generally the first to en-
courage the government officials to undertake any
work; for not only do they not have to work at it,
but they hope to get some benefit from it by the
methods which they know how to use."

The reading of these instructions can give an idea
of the internal government of a Filipino settlement,
and the impossibility that impartiality and efficient
justice can rule, if there is no intervention by the
cura. I will add that the latter regards the village
in a certain manner as his own. He enjoys seeing its
prosperity and its advancement, as he thinks that this
is his work. He takes an interest in its having good
roads, harvests, tools, irrigation, and everything that
can enrich and beautify it. Many curas spend all
their money in public works, and on their churches.
They rival one another, each striving to have in his
own village the richest altars, the best houses, musi-
cians, schools, and finely-dressed people. It is a sight
worth seeing, a friar constituting himself overseer
and director of a wooden bridge or of a causeway -
administering a buffet to this one, a shove to another ;
praising that one, or calling this other a lazy fellow;
giving a bunch of cigars to the one who stays an hour
longer to work, or carries most bricks up to the scaf-
fold; promising to kill a cow for the food of next
day; and making them offers, often without any in-
tention of fulfilling them, only with the object of
encouraging them, and deceiving them like chil-
dren. 105 But whoever knows the country can do no

105 The famous bridge which joins the capital with the barrio
of Binondo was directed by the Recollect, Fray Lucas de Jesus
Maria. Another religious has lately constructed another bridge in
Iloilo, which is said to be very fine. The government sent him a
cross on that account. His name was Fray Simon de San Agustin.

1637-1638] CHARACTER OF FRIARS 253

less than confess that this is the only means to get
any advantage out of the lazy and childish Filipinos,
who have no needs; and that the cura has infinite
advantages over the governor, for his buffets do not
offend, his requests oblige, and his love to the village
and his disinterestedness captivate and interest these
people, and make them as wax. Thus indeed can it
be said that the cura is the soul of the village. In
any province where its ruler is united with the curas,
where the latter honor the alcalde and instruct him
of all that happens, and he gives them the aid that is
necessary to preserve their prestige -in that prov-
ince, I say, there are no thefts, no disorders, no com-
plaints, no tears, no insurrections, nor any other thing
but a complete and durable peace, 106 and great sub-
mission and reverence to the Spaniards. At the
present time that may be seen in the provinces where
the governor has the right desires and a clear under-
standing, and recognizes the error into which the
government has fallen during the last few years, in
trying to deprive the curas of the civil administra-
tion, by forcing them to reduce themselves to spir-
itual matters, and to tolerate irreligious acts. The
province of Pangasinan, for example, finds itself in
this case under the orders of the worthy alcalde-
mayor, Don Francisco de Lila, a volunteer of the
militia of Manila and a very decided liberal : I have
traveled through this province by night, with only
one servant, without arms, and quite without fear,
although there was not a soldier in the whole prov-

Almost all the advances in agriculture and the arts which have
been made in the islands since the arrival of the Spaniards are due
to the religious, as was also the abolition of slavery. - Mas.

106 Spanish, paz octaviana> referring to the Roman emperor
Octavian, and the peaceful condition of his empire.

254 TKS JPHILIPPtTSTEnSLANDS [Vol. 28

ince. The horses and buffaloes were feeding in the
meadows without herders ; and, on my arrival at the
capital, I went out with him in his carriage. In all
the streets and from all the windows, we were saluted
with great show of affection, and the children began
to jump for joy, and to cry out, " Good afternoon,
father." The tears started to my eyes, and I said:
"Ah, simple people, how little do you know the
blessing that you enjoy! Neither hunger, nor naked-
ness, nor inclemency of the weather troubles you.
fWith the payment of seven reals per year, you
remain free of contributions. You do not have to
close your houses with bolts. You do not fear that
the district troopers will come in to lay waste your
fields, and trample you under foot at your own fire-
sides. You call * father ' the one who is in command
over you. Perhaps there will come a time when you
will be more civilized, and you will break out in
revolution ; and you will awake terrified at the tumult
of the riots, and will see blood flowing through these
quiet fields, and gallows and guillotines erected in
these squares, which never yet have seen an execu-
tion." " But is it not true also," I reflected later,
" that this present happiness may be transitory up
to a certain point, and that a changing of the captain-
general or of the alcalde can cause great evils, and
change the aspect of so pleasing a picture? Yes, it
is a lamentable truth; and I shall do what is in my
power so that your lot may be less precarious, and
so that the government which rules you may be so
organized that you may be as little as possible subject
to the injustice and avarice of men; and so that,
wherever you see a Spaniard, you may salute him
with love and call him father."

1637-1638] CHARACTER OF FRIARS 2>SS

But returning from our digressions to our matter
in hand, I believe that if it is useful and indispensable
for the parish priest to know, directly or indirectly,
the particular affairs of the village, it is evident that
far from undermining his authority, it ought to
strengthen it as much as possible. From the time of
the conquest, the curas have availed themselves of
the expedient of applying some lashes to the natives,
when the fathers have believed it necessary in order
to correct faults, whether religious or those of
another kind; and it is known that this has contrib-
uted not a little to the preservation of devotion. It
is also known that they have not been hated for this
by the islanders; but, on the contrary, the friars have
constantly merited their love and have enjoyed a
prestige which no one doubts. Everyone knows that
if the friars have shown themselves exaggerated and
unreasonable in anything, it has been in the protec-
tion of the Filipinos - more, indeed, than they de-
served and than healthy justice demanded. Let us
listen to the following words of Fray Casimiro Diaz :
" The old laws in regard to the execution of the
tributes were harsh, even to the point of making
slaves of the debtors, and even killing them with
lashes, or mutilating them. And although these laws
were abolished from the time of Constantine as
wicked, and have with the law of Christ been mod-
erated within judicious limits, this benefit has not
been obtained by the Indians. The Indian is beaten
for his tribute. The goods of the Indian are sold
for the tribute, and he is left destitute all his life.
The Indian is enslaved for the tribute ; for the cabeza
de barangay, under pretext that he is getting back
what the Indian owes, takes his hpuse away from

256 THE PHILIPPINE ISLANDS [Vol. 28

him, and, for the five reals that the Indian owes,
makes him serve one whole year. In short, the
wrongs which the tribute brings upon the poor
wretch are so many, that the greatest charity which
the parish priest can show him is to pay it himself."
The above shows how this good father grieves be-
cause the Indian has to pay five reals per year - five
reals, which a Filipino can get by simply planting a
cocoa or cacao tree at the door of his hut. How
happy would be the Spaniards, or the French and
English, and any other Europeans, if they had no
more to pay than that! But it is not credible that
Father Diaz was unacquainted with the people who
so broke his heart, and that he did not know the
measures resorted to in the country. A few pages
farther on the same father says : " The poverty of
these Indians is not their curse, but it is their own
idleness and laziness, and they content themselves
with little. They are not ruled by covetousness ; and,
although there is some covetousness, their fondness
for doing nothing tempers it, and they wish to live
rather by providence than to dedicate themselves to
work." What, then, would the good Father Diaz
wish? that the Filipinos should not be made to con-
tribute even the little amount that they now contrib-
ute, and that the government of Espana should send
money there from the mother country in order to
mdet all the expenses of state, at the cost of increas-
ing the heavy taxes which the Spaniards already
pay? And all this, for what motive? Because the
Filipinos are very " fond of doing nothing, desiring
rather to live under the care of providence than to
dedicate themselves to work." For thus are the
fathers all, often carrying this enthusiasm or mania

1637-1638] CHARACTER OF FRIARS ^57

for protection to a ridiculous extreme - for it is the
same to touch one of their parishioners and the apple
of their eye. At times they make use of unjust and
compromising expressions: Thus the tobacco mo-
nopoly is " an imposition " or " a bit of knavery."
The impost for elections of gobernadorcillos, the
signing of a passport, or any other accidental expense
which is incurred [by the Indian], is " a theft" The
services for the repairing of roads and bridges are
" annoyances " or " tyrannies." And so on all in this
tenor. Many would wish that the Filipino be left
stretched out at ease all day long, and that afterward
the manna should fall, and he have no other work
than to open his mouth. Whoever has known the
country, especially in former years, can do no less
than say that there is not the least exaggeration in
the picture which I draw; that the letters and
remonstrances of the religious are what have been
influential in dictating the laws of the Indias - which
breathe out in every one of their lines, so great piety
and mildness that one would believe that they treat
only of innocent and tender lambs which are found
among wolves. These know, too, that this same spirit
has always led the religious to support the quarrels
that have arisen against the civil and military gov-
ernment, which have, for the greater part, given
origin to royal orders against them, and to the in-
discreet articles of the ordinances which we have
cited. Notwithstanding all this, during the last
years certain new arrivals from Espafia, especially
those of the class of auditors and governors-general,
have been feverish on hearing that the curas of the
villages have whippings administered; and decrees
have been fulminated against many provinces, in

258 THE PHILIPPINE ISLANDS [Vol. 28

order to check this. In f act* they have attained that
object; but the result of this most fatal error has been
the increase of impiety in an astonishing manner,
and there are a great number of villages where few
go to mass, and more than the third part refuse to
take the communion - which is probably also the
cause of the increase in criminality which has been
noted. But a short time ago, during the government
of General Lardizabal, the religious presented a
petition through the archbishop, asking that they be
allowed to administer corrective punishment at the
door of the church, as had always been their custom
with those who were remiss in complying with the
duties of religion. The government replied that the
curas should avail themselves in such cases of advice
and admonition, but that they should under no cir-
cumstances punish anyone corporally; and to com-
plete matters, this ruling was circulated and com-
municated to the natives themselves, a measure that
caused the greatest grief to the parish priests. The
good Senor Lardizabal, who had an excellent heart,
himself told me this incident, very well satisfied at
the manner in which it had worked. We shall dis-
cuss this matter more at length in the chapter on
" Internal policy."

There are regular and secular clergy in Filipinas.
The latter are more numerous, and include some
mestizos, Chinese, and many full-blooded Filipinos.
The bishops, in spite of being Spanish, have almost
always shown themselves hostile to the friars and
patrons to the seculars. The origin of this partiality
must be found in the old-time fight between the
bishops and the regular curas -who defend their
rights with tenacity ; while the natives are submissive

1637-1638] CHARACTER OF FRIARS 259

and most humble to the prelates, and flatter them.
Notwithstanding the protection of the bishops, the
seculars have generally had a very bad reputation;
and many private persons, of every class and in every
epoch, have openly declared against them.

The religious now living in Filipinas, excepting
those of the Order of St. Francis, are not able to
fill the curacies in their charge - although there are
curas who take under their charge an extension
which they are unable, notwithstanding all their
efforts, to administer well. The cura of Surigao has
twelve visitas or dependent towns. From this condi-
tion there results, among other evils, this : that when
there is any cura who is unruly or of evil conduct,
there is no method of summoning him to the convent
and replacing him with another. Hence proceeds
the laxity which is consequent on impunity.

I have been not a little surprised to see that there
is a lack of religious in Filipinas, where they enjoy
the thorough protection of the government, and great
consideration in the villages ; where all have at least
what is necessary to live with ease, 107 since they are

107 « Th; s proposition, founded on the common opinion of those
who have seen none except the curacies of the rich and well-popu-
lated provinces, cannot be maintained in any manner. In the
environs of Manila, where the food and services cost dearer than
in the city itself, the cura in charge of a village which does not
number more than one thousand tributes cannot live with decency.
For here also generally fails what you say in another place,
namely, that the cura's income can be adjusted at a peso for each
tribute. In the distant provinces - as, for instance, Cagayan and
other distant parts - since food and services are very cheap, and the
cura does not have to spend anything except on the things that he
requests from Manila, if the village reaches 500 tributes it will
be sufficient for him, but not below the said number ; and even
in the first case, if he has a sufficient number of masses to apply
with alms, which rarely happens. I pray you now to consider the
fact that the majority of the villages of the archbishopric do not

260 THE PHILIPPINE ISLANDS [Vol. 28

able to command more from their domestic servants,
and from all the singers, sacristans, and other de-
pendents of the Church -and this while in Espana
there is such an oversupply of them, and they live
so uncomfortably. The curacy is generally worth
to the parish priest one peso fuerte 108 to each tribute.
The ministers of villages which contain more than
one thousand five hundred or two thousand tributes
usually have one or more assistants, according to
their wish, with the consent of the bishop. The
parish priest generally gives the assistant a house,
his board, and ten or twelve pesos f uertes per month ;
and leaves to him the fees for the masses, which are
worth to him in excess of one peso fuerte every day
- so that, besides his lodging and support, the assist-
ant can count upon thirty-five or forty pesos fuertes
per month. The administrative ecclesiastical divi-
sion follows:

There is one archbishop in the capital, and three
suffragans - to wit, the bishop of Nueva Segovia, he
of Nueva Caceres, and he of Zebu.

The archbishopric includes the provinces of
Tondo, Bulacan, Pampanga, Batangas, Cavite,

exceed 1,000 tributes, and those of the other bishoprics 500. What
would you say if you knew what passes in the villages that even
preserve the names of missions? The government gives them a
small stipend, of less than 300 pesos, and a few cabans of palay.
On this they have to support themselves, as well as the church
edifice and divine worship, as there are no fees on the part of the
village; for as missionaries they do not have parochial fees. Con-
sequently, if they wish to live with some comfort, they have to
engage in stockraising ; and those who do not possess a somewhat
regulated conscience will have to devote themselves to unseemly
traffic." (Note of Father Juan Ferrando, written on the margin
of the manuscript of this chapter. ) - Mas.

108 Peso fuerte or duro, the "strong" or "hard" dollar; the
" piece of eight," or peso of eight reals. See vols, hi, p. 177, and
xii, p. 73.

1637-1638] CHARACTER OF FRIARS 26 1

Laguna, Bataan, Zambales, and Mindoro. It con-
tains one hundred and sixty-seven curacies, of which
ninety-five are served by religious, and seventy-two
by secular priests.

The bishopric of Nueva Segovia comprises the
provinces of Pangasinan, Ilocos Sur, Ilocos Norte,
Cagayan, and the missions of Ituy, of Pangui, of
Abra, and of Batanes. It contains ninety-two cura-
cies, of which eighty are served by religious, and
twelve by seculars.

The bishopric of Nueva Caceres comprises the
provinces of Tayabas, part of Nueva Ecija, Cama-
rines Sur, Camarines Norte, and Albay. It contains
eighty-four curacies, of which twenty-seven are
served by religious, and fifty-seven by seculars.

The bishopric of Zebu comprises the provinces
of Zebu, Iloilo, Capis, Antique, Negros, Caraga,
Misamis, Zamboanga, Samar, Leyte, and Marianas
(three hundred leguas distant). It contains one
hundred and forty-three curacies, of which eighty-
six are served by regulars and fifty-seven by seculars.

At present there are four hundred and fifty Span-
ish religious in Filipinas, and seven hundred Fili-
pino secular priests, or thereabouts. More than three
per cent of the Spaniards die annually; so that, in
order that their present number may not diminish,
it is necessary for fifteen to go there annually.

As a conclusion to this chapter, I cannot resist the
desire to insert the words of a wise religious of Fili-
pinas of former days, Father Pedro Murillo Velarde,
as it may be useful to the ministers of the present time
who may read these pages.

" To take the mean of the proportion in the ad-
ministration of the Indians is one of the most difficult

262 THE PHILIPPJ^^T ISLANDS [Vol. 28

matters of the prudence. The parish priest must be
in the village the loving father, the hospitable tutor,
the master and diligent teacher of his parishioners ;
and as such he must not treat them as if he were a
seignior of vassals. He must be dignified, but with-
out affecting majesty. He should always strive to
be loved, rather than feared. He must be affable,
but not vulgar. He must not separate himself far
from intercourse with his parishioners, nor be too
familiar. He should visit them in charity rather
than in affection. He should listen to their com-
plaints, but not to their malicious reports. He should
settle their controversies, but not in a partial manner.
He should not be altogether credulous, nor despise
everything. If one Indian accuses another, he should
ascertain, before all else, whether they have quar-
reled. He must not be all honey, nor all gall. He
should punish, but not flay off the skin. If the Indian
knows that there is no whip near, the village will be
quickly lost. A good beating at the proper time is
the best antidote for all sorts of poisons; for, in the
end, fear guards the vineyard. In punishments, let
him show himself a father, not a hangman ; and, in
case of doubt, let him incline rather to mildness than
to severity. Let him hear quarrels and discussions
with the alcaldes, but let him not allow them to fleece
his sheep. Let him defend his own jurisdiction, but
not usurp that of another. Let him not become an
alcalde unless the alcalde tries to become a cura. If
he is unable to settle the quarrels of the Indians satis-
factorily, he shall allow them to go to the alcalde,
who will quickly render them harmonious by laugh-
ing at the matter of the quarrel. Let him handle

1637-1638] CHARACTER OF FRIARS 263

books, but not cards. 109 Let him [not] direct the
Indians in the government of his village, but let him
leave them to those who govern them; for the wish
to command is a sort of itch in Filipinas. Conse-
quently, let him leave to each one the care of what
God has given him. Let him check sins, but not
lawful games and amusements, since thereby other
and illicit amusements will be prevented. Let him
eradicate drunkenness, but not prohibit all use of
wine to all ; for, if the cura drinks wine, why should
not the Indian drink it in moderation? Let him not
pour out the wine or break the wine-jars; for who
has given him any authority for that? Because of
some of these acts of imprudence, certain foolish
laymen say that the ministers who come from Europa
to become martyrs, become more than kings in their
villages.

" Let him attend to the affairs of God, and not
obstruct those of Caesar. Let him be the mirror of
the village, so that all may imitate him ; but not a
telescope, to register foolish trifles. Let him get
from the Indian what the latter is able to give ; for
he who tries to get everything loses everything. If
the Indians learn that their sins are unpardonable,
many will take to the hills. If the father is very
harsh in the confessional, many sacrileges may be
feared. In assigning penance, let him incline to
mildness rather than to rigor, if he wishes the pen-
ance to be observed. Let his diligence when he
preaches be not long, but fervid; for one onza of
gold is worth more than an arroba of straw. Let

109 Spanish, el [libro] de cuarenta; literally, " the book of forty
leaves," meaning a pack of cards.

264 THE PHILIPPINE ISLANDS [Vol. 28

him explain to the Indians what is necessary for
their salvation, and let him not play the discreet
among them. Let him use similes and examples in
his sermons that they can understand, and not plunge
into depths of abstract ideas, for that is a jargon
which they do not understand; and they especially
detest Latin phrases. The statement that the Indians
have no faith is a pretext of the devil, to discourage
the gospel ministers. Let him do with fervor what-
ever he finds to do, that the corresponding fruit may
not be lacking; and even when there should be no
fruit, God will reward his zeal. Let him not raise
difficulties in taking the sacraments to the fields, but
let it be with the reverence due. Let him insist on
the presence of the boys at the school, for the good
that follows from that is great; but let him not urge
them so much that he wearies them. Let him receive
the fees of the Church, but let him not collect with
the severity of a warrant-holder. Let the Indians
know that the cura is looking after their souls, not
their purses; and let him remember that he came
from Europa to remove disease from the sheep, not
to take their wool. Let him give alms, but let him
not scatter the patrimony of Christ uselessly. It will
be a suitable alms to provide his parishioners with
medals, rosaries, catechisms, and bulls [of the cru-
sade]. 110 Let him not permit idle spongers in the
village, who are goblins of cursed consequences ; and
the whiter they are, the worse. Let the cura be
found more often in the houses of the sick and dying,
than in weddings, games, and dances. He should
let the customs of the villages alone, when they

110 Any man who is willing to work is able not only to live,
but to become rich. -Mas.

1637-1638] CHARACTER OF FRIARS 265

involve no grave disadvantages, for innovations alter
men's dispositions ; and more than anything else must
he shun causing innovation in the prayer, and in
matters pertaining to the Church and the method of
administration. Let him encourage congregations,
devotions, and novenas, frequent confession, daily
mass, and the rosary; but let him warn the Indians
that these are not for obligation but for devotion,
since perhaps they sin through ignorance, when there
is no guilt. The soul of the missionary or parish
priest has a thousand dangers in the solitude of a
village; but with prayer and mortification he can
overcome all. Chastity is a flower so delicate that
it takes but little to make it wither: the heart of
man, the opportunity for temptations, the frequency
of errors, and the ease with which men stumble, are
as tinder and fire, which are kindled, whoever blows.
Do not believe that in this regard there is any caution
that is too great in the Indias. In the external en-
counters that may arise with alcaldes or with others,
let the cura endeavor to conquer them by patience
rather than by arrogance. Let him remember that
Jesus Christ says we should offer the other cheek to
him who smites us ; and let him reflect that in the
tribunal of God, and even that of men, more is to be
gained by humility than by valor. Let him reflect
that he is a secular or a religious; and that the
weapons of such are tears, prayer, and penance."

ECCLESIASTICAL SYSTEM IN THE
PHILIPPINES

[Buzeta and Bravo (Diccionario, i, pp. 542-545;
ii, pp. 271-275, 363-367) thus describe the ecclesi-
astical estate of the Philippines:]

Archbishopric of Manila

Manila is in this regard, as in all other depart-
ments, the metropolitan city of the Spanish countries
in the Orient. Its see is archiepiscopal, and has as
suffragans the bishoprics of Nueva Caceres, Nueva
Segovia, and Cebu, descriptions of which can be
found in their respective articles. The territory over
which it presides, as proper to itself, includes the ten
civil provinces nearest to Manila -namely, Tondo,
Bulacan, Pampanga, Nueva-Ecija, Batangas, La-
guna, Cavite, Bataan, Zambales, and Mindoro-in
addition to the small island of Corregidor, which is
found outside the said province, and which forms
a military police commandancy. It is not so exten-
sive, with these provinces, as are its suffragan sees;
but it is the one that unites the greatest number of
souls.

The territory included in it extends about 100
leguas north and south and 29 more in breadth to-

1637-1638]

ECCLESIASTICAL SYSTEM

267

ward the west, the villages most distant from its
capital being some 40 leguas to the north, and about
60 to the south. It is bounded on the north by the
diocese of Nueva Segovia, and on the south by that
of Cebu. Its western boundaries are maritime. The
number of parishes of this diocese, the secular and
regular curas who have charge of them, and the
number of villages that they contain, will be seen in
chart number 8. 111

For the more efficient ecclesiastical administration
of the territory included in this archbishopric, the
parish curas of certain villages also extend their
jurisdiction to eighteen vicariates or outside districts,
namely: in the province of Tondo, that of Mari-
quina; in the province of Bataan, that of Balanga;
in the province of Cavite, that of Bacor; in the prov-
ince of Mindoro, those of Calayan and Santa Cruz;
in the province of Batangas, those of Taal, San
Pablo, and Rosario ; in the province of Laguna, those
of Limban, Calauan, and Cabuyas; in the province

111 This chart appears at the end of the volume, and enumer-
ates various villages of each province, and the curas in charge of
them. We reproduce only the summary, which is as follows:

Number of
Provinces curacies

Tondo 26 .

Bulacan 20 .

Pampanga 28 .

Bataan .' . 10 .

Zambales 12 .

Nueva-Ecija 17 .

Laguna 35 .

Batangas 15 .

Cavite 12 .

Mindoro 10 .

Held by
regulars

Held by
seculars

15 • • •
18 . .

2

15 • •

. 8

7 • . ■

• 3

9 • •
6 . .

2

. 6

27 • •
7 • •

7
8

4 • ■
6 . .

. 11

4

Total

185

in

62

268 THE PHILIPPINE ISLANDS [Vol. 28

of Bulacan, those of Quingua and Marilao; in the
province of Zambales, that of Iba; in the province of
Pampanga, those of San Fernando and Candaba; in
the province of Nueva-Ecija, those of Puncan and
Baler. The curas of the above-mentioned villages
are the outside vicars of their respective districts.
They receive orders and instructions indiscrimi-
nately from the vicar-general and from the diocesan,
from each one in accordance with the attributes of
his office. It must be noted that this division into
districts is subject to continual variations at the will
of the bishop who wears the miter - now in relation
to the number, and again with respect to the village.
When it is said that the outside vicars depend imme-
diately on the vicars-general or provisors, one must
not, under any consideration, understand that the
latter constitute an authority or jurisdiction inter-
mediate between the outside vicar and the arch-
bishop; but that they are the means by which com-
munication with the said archbishop ought to be
held. The present prelate of this metropolitan church
is his Excellency the most illustrious and reverend
Don Fray Jose Aranguren, member of his Majesty's
Council, knight of the grand cross of Isabel the
Catholic, senator of the kingdom, and deputy vicar-
general of the royal land and naval armies of all our
eastern possessions. He was consecrated on January
31, 1847. The cabildo of this holy and metropolitan
church, the only such church in Filipinas, is com-
posed of five dignitaries, three canons, two racio-
neros, two medio-racioneros, and the suitable number
of ministers, whose salaries may be seen in the fol-
lowing chart.

1637-1638] ECCLESIASTICAL SYSTEM 269

Chart of the revenues of the clergy of the cathedral

of Manila

Pesos Reals of

Personal fuertes silver

The archbishop, ...... 5,000

The dean, 2,000

4 dignitaries, at 1,450 pesos each, 5,800

3 canons, at 1,250 pesos each, . 3,690 [Wc]

2 racioneros, at 1,100 pesos each, 2,200
2 medio-racioneros, at 915 pesos

each, . . . . 15830

1 master of ceremonies, . . . 400

2 cura-rectors, at 500 pesos each, 1,000

1 sacristan, . 250

Another " 150

1 verger, 190

Material
For the archbishop's mail, . . 14 6

To the cabildo, for the music,

church repair, wine, wax, and

oil, .......... 2,860

To the cura of the cathedral for

oil and wine, 26

Total, 2 5>4io \jic\ 6

The ecclesiastical court is composed of the most
excellent and illustrious archbishop, the provisor and
vicar-general, the ecclesiastical fiscal, a recording
secretary, a vice-secretary, an archivist, and two
notarial treasurers of the secular class. The pro-
visorial court is formed by the provisor, who is at
the same time vicar-general and judge of the chap-

27° THE PHILIPPINE ISLANDS [Vol. 28

lains. He is charged with the performance of
judicial acts in ecclesiastical matters, and is accom-
panied by notaries. This functionary did not for-
merly have the investiture as licentiate of laws, and
was assisted by a matriculated lawyer of the royal
Audiencia. The creation of the ecclesiastical fiscal
was posterior to that of the ecclesiastical courts ; and
his institution is due to the authority of the pontiffs,
who have especially charged said functionaries with
the defense of the integrity of marriages, and other
duties peculiar to their employments. The charge
of provisor was at first exercised constantly by the
Augustinian fathers, by virtue of the omnimodo
authority granted by the popes; later, their attri-
butes passed to the Franciscan fathers, by agreement
with them. But the archbishop of Mejico, consid-
ering himself empowered to appoint ecclesiastical
judges (who were to be the vicars and provisors of
these dominions), sent two clerics with authorization
to exercise the said offices. The governor, 112 how-
ever, with his rank as royal vice-patron, protected
the regulars in their privileges, and ordered Father
Alf aro to exercise the said office alone. Afterward,
when the suffragan bishoprics were created, and that
of Manila was erected to the dignity of a metro-
politan, with the archiepiscopal hierarchy, the ap-
pointment of provisors was regulated.

The spiritual administration of any of the bishop-
rics that fall vacant devolves upon the metropolitan
archbishop, and the latter is the one empowered to
appoint a provisor or capitular vicar. In case that
the archiepiscopal metropolitan see should become
vacant also, the government devolves upon the near-

112 Alf aro was provisor in 1578-79 (Huerta's Estado y p. 441),
at which time the governor was Francisco de Sande.

1637-1638] ECCLESIASTICAL SYSTEM 27 1

est bishop ; and if there be two bishops at equal dis-
tances, it devolves upon the senior of these. In
accordance with the terms of a royal decree dated
April 22, 1705, it is ordered that the expenses in-
curred by the prelates on their episcopal visits are
to be met by the royal treasury. The manner in
which the espolios 11 * are collected was determined
by a royal decree, dated June 24, 1821.

The secular clergy is divided into parochial and
non-parochial. In the latter class are included the
persons employed in the metropolitan cathedral; to
the same class belong the four provisors of the other
dioceses.

The provisor or vicar-general of this diocese holds
the title of judge of chaplains, but that title is not
held by the provisors of the other bishoprics.

By a general rule, the provisors of the respective
dioceses are directors of the conciliar seminaries;
but that is not the case with the provisor of this
archbishopric, who is at present dean of the cathe-
dral. The presidents of the said establishments are,
as a rule, also procurators of the same. The com-
missary of the crusade and the attorney-general of
the ecclesiastical court are at present members of the
choir of the cathedral of Manila -as are also the
rector of the college of San Jose, and the secretary
and the vice-secretary of the archbishop. But this
circumstance does not constitute a general rule, as it
is a purely personal favor. Among the employees
of the ecclesiastical court of Manila are five chief
notaries -of whom one is pensioned \jubilado\,
another despatches the business relative to the tri-
bunal of the crusade, and the three remaining ones
form part of the ecclesiastical courts suffragan to

113 Espolio : the property which a prelate leaves at his death.

272 THE PHILIPPINE ISLANDS [Vol. 28

this archbishopric. There are, further, two secre-
taries of the diocesan courts of Manila and Cebu-
the latter being a modern creation, as are also a vice-
secretary of the archbishop, and a vice-secretary of
the bishop of Nueva Caceres; also an archivist of
the archbishop, a commissary-general of the crusade,
eight royal chaplains (inclusive of the chaplain-in-
chief), one supernumerary, and the father sacristan;
and twelve employees in the seminaries of the four
bishoprics, with the name of directors, presidents,
rectors, vice-rectors, lecturers, and sacristans. To
this number one must add ten more who proceed
from the three colleges and the university - who bear
the titles of rector, professors, readers, secretary, and
master of ceremonies - and thirty chaplains. In the
latter number are included those who serve in the
detachments of the army; those assigned for the col-
leges, hospitals, and hospitiums; and those who are
paid by certain corporations, such as the Audiencia,
etc. In this number those of the royal chapel are
not included; for their institution is to provide their
divisions, and the boats of the fleet, with priests when
those of the former class are lacking. Their total
amounts to ninety-three.

Coming now to the seminarists, their number can-
not be determined, for it varies every year. But by
adopting an average for the students in the conciliar
seminary of Manila in 1842 and 48 [sic; 43?]-
namely, some twenty-five, counting priests, deacons,
subdeacons, those who have taken the lesser orders,
and those who have taken the tonsure -one may
calculate that the four seminaries will contain about
one hundred students; so that, adding these to the
ninety-three preceding, belonging also to the secular
clergy, the number increases to one hundred and

1637-1638] ECCLESIASTICAL SYSTEM 273

ninety-three. There are also in each one of the
bishoprics some secular ecclesiastics employed under
the immediate orders of the diocesans, who bear the
name of pages, cross-bearers, etc., whose number
cannot be determined. One is also unable to calcu-
late the number of those who have been ordained
under the title of patrimony, 114 and chaplaincies 115
of blood or of class, etc. By a royal decree of June
1, 1799, order was given for the curas to pay the
three per cent for the sustenance of the seminaries.

Before concluding this review, we must also show
that there are some arrangements that are common
to both secular and regular clergy -those which
make it indifferent, for the discharge of certain
duties or commissions, whether they are secular or
regular priests. Such are outside vicariates, and the
chaplaincies of presidios, fortresses, etc.

From the founding of Manila until it obtained its
first bishop there was a space of ten years. Its first
prelate was suffragan to the metropolitan see of
Mejico. But seventeen years after, and twenty-seven
from the foundation of the city, in the year 1596, and
by means of the bull of Clement VIII, despatched
at the proposal of King Don Felipe II, it was sepa-
rated from that see, and was erected into a metro-
politan, with the three suffragan sees which it has at
present.

114 Patrimonio : property peculiarly made spiritual, according to
the needs of the Church, so that anyone may be ordained on its
foundation.

115 A chaplaincy is a pious foundation made by any religious
person, and erected into a benefice by the ecclesiastical ordinary,
with the annexed obligation of saying a certain number of masses,
or with the obligation of other analogous spiritual duties. Chap-
laincies of this class are collative, thus being differentiated from
those purely laical, in which the authority of the ordinary does not
intervene. See Die. national lengua espanola (Madrid, 1878).

274

THE PHILIPPINE ISLANDS

[Vol. 28

Bishopric of Cebu
Cebu, formerly called Sogbu, is a suffragan bish-
opric of the archbishopric of Manila, which bounds
it on the north. This diocese was created in 1595,
at the same time as those of Nueva Segovia and
Nueva Caceres, at the request of the monarch, Felipe
II, by brief of his Holiness Clement VIII. Its first
bishop was Don Fray Pedro de Agurto, who took
possession of this bishopric on October 14, 1598. He
who at present occupies the see is his Excellency Don
Romualdo Gimeno, who is governing the diocese
worthily to the honor and glory of God, and the gain
of the metropolitan see, having begun his office
February 27, 1847. This diocese includes at present
the civil provinces of Cebu, Negros, Leyte, Samar,
Capiz, Antique, Misamis, Caraga, Nueva-Gui-
puzcoa, Zamboanga, Calamianes, and the Marianas.
Among those provinces are counted one hundred
and seventy-nine curacies, of which one hundred and
twelve are held by regular missionaries, and fifty-five
by seculars (either Indian or mestizo clergy) , as will
be seen from chart number 6. 116

116 The summary of the above-mentioned chart is as follows :

Number of
Provinces curacies

Cebu 45

Island of Negros 14

Leyte 14

Samar 15

Capiz 18

Iloilo 29

Antique n

Misamis 7

Caraga 4

Nueva-Guipiizcoa .... 3

Calamianes 5

Zamboanga 1

Marianas Islands 4

Total 170

Held by

regulars
32
4
7

10
22

4
7
4
1

3
1

3

112

Held by
seculars

12

10

7
o

9

7
7
o
o

1
2
o

I

-56

1637-1638] ECCLESIASTICAL SYSTEM ^75

The ecclesiastical court is composed of a provisor
and vicar-general, who is at present the priest Don
Esteban Meneses; of a secretary of the exchequer
and of government, which office is filled by Doctor
Don Marcos del Rosario; and of a notary, who is
Don Pedro Magno, a priest.

In the following chart can be seen the revenues
assigned to the parish clergy of the cathedral of
Cebu, and the expenses for worship assigned to the
same.

Chart showing the revenues of the clerical cathedral

of Cebu, and their distribution for the

services of divine worship

Pesos Reals of
Classes fuertes silver Maravedis

One reverend bishop, 4,000 o o

Two assistant chap-
lains for the throne,
at 100 pesos apiece, 200 o o

Two sacristans of the
cathedral and cur-
acy, at 91 pesos, 7
reals, and 6 mara-
vedis each, ... 183 6 12

One chaplain of the
fort, ..... 96 o o

Expenses

For the wine, oil,
wax, etc., which are
allowed to the
chaplain of the fort
or fortress, ... 52 2 o

276 THE PHILIPPINE ISLANDS [Vol. 28

Pesos

Reals of

Expenses

fuertes

silver

Maravedis

For the alms assigned

to the cathedral for

divine worship, '. .

438

4

17

Idem to the chapel

del Pilar of Zam-

boanga for the fes-

tivities, ....

41

4

17

Total, ....

5,012

46

The college seminary of San Carlos, which is
located in the city of Santo Nino de Cebu-the
capital of the island of its name and of those called
Visayas, and the residence of the most excellent and
illustrious bishop, to whose authority and vigilance
are submitted all matters relating to the spiritual
part - has about eighteen or twenty pupils, counting
seminarists and collegiates. In that institution are
taught grammatical studies [minimos], syntax, phi-
losophy, and moral theology, whose respective chairs
are in charge of learned and industrious professors.
The territory of the civil provinces which form this
bishopric is divided into twenty-four outside districts
for its better ecclesiastical administration, eighteen
of which are in charge of the parish priests of the
following villages : in the province of Negros, those
of Jimamailan and Siquijor; in the island of Cebii,
there is one in the city of that name, and the rest in
Danao, Barilis, Siquijor, and Dimiao; in Caraga,
that of Bacuag; in the island of Leyte, that of Jilon-
gos or Hilongos, and that of Burauen or Buraven -
the first on the western coast, and the second on the
eastern; in the province of Iloilo, that of Tigbauan

1637-1638] ECCLESIASTICAL SYSTEM *77

(which also belongs to the province of Antique) , and
that of Mandurreao ; in the province of Capiz, that
of Manga or Banga, and that of Mandalay or Man-
dalag; in the province of Nisamis, that of Cagayan ;
and in the Marianas Islands, some three hundred
leguas distant, those of Agafia, Agat, and Rota. In
this number are lacking those of the provinces of
Nueva-Guipuzcoa, Calamianes, and Samar, which
can all be thus calculated : at one parish in the first
province, as it is of modern creation and thinly popu-
lated ; three in the second, as it is composed of various
islands ; and some two in the last. This is a total
of twenty- four vicariates or outside districts. The
ecclesiastics, both secular and regular, appointed to
discharge these duties, exercise, in addition to the
functions peculiar to their ministry, the ecclesiastical
jurisdiction in the villages assigned to their respec-
tive outside districts, which are immediately subor-
dinate to the vicar-general of the diocese, who is the
provisor of the same. It is to be noted, in regard to
this ecclesiastical division, that it is found to be sub-
ject to continual alterations, in regard both to the
number of ecclesiastical vicariates, and to the curas
who discharge these duties.

The considerable extent of this bishopric, which
is the largest in the Filipinas Islands - whose prov-
inces are widely separated from one another, some
of those provinces even being composed of numerous
islets as its separate parts -has given occasion for
various petitions proposing the division of this bish-
opric into two parts, as a matter of greater advantage
to the Church and to the State. .Apropos of this, the
bishop of Cebu, Don Fray Santos Gomez Maranon,
declared in a respectful representation which he

278 THE PHILIPPINE ISLANDS [Vol. 28

addressed to his Majesty, King Don Fernando VII,
under date of Cebu, August 25, 1831, the following,
which we copy:

"Sire:

" The bishop of Cebu, in order to relieve his con-
science, finds it necessary to relate to your Majesty
with the greatest frankness, that it appears necessary
for the greater service of God, the welfare of souls,
and [the service] of your royal person, to divide into
two bishoprics this so extensive and scattered diocese
of Visayas - in whose innumerable islands there are,
in his judgment, more than one million of Christian
souls, notwithstanding that the census of the past year
shows no more than 858,510 souls. In addition to
this there are a multitude of infidels, whom it would
not be difficult to civilize and convert, were there
two bishops among them who could take care of
their conversion in an efficient manner; for one
bishop alone has too much to look after in the con-
servation of so many Christians, without other duties.
There are three provinces in the island of Panay
alone, in which there are 54 parishes and many
annexed villages, who have at least 378,970 souls,
besides the heathen. If there were a permanent
bishop in that island, their number would quickly
be duplicated.

" The prelate could easily visit and confirm the
distant provinces of Calamianes and Zamboanga
(whither no bishop has as yet gone, because of their
great distance from Cebu, and because it is necessary
to consume several months [in such a trip] by reason
of the monsoons, thus neglecting other things which
require attention) from his see, which could be estab-

1637-1638] ECCLESIASTICAL SYSTEM 279

lished in the well-populated village of Jaro. 117 The
islands of Tablas, Sibuyan, Romblon, and Banton,
and the western part of the island of Negros, would
belong also to this new bishopric, and Christianity
would be considerably increased. The bishop of
Cebu would not on that account remain with nothing
to do; for besides the island of this name, those of
Bojol or Bohol, Leyte, Samar, the laborious island
of Surigao, Misamis, and the eastern part of the
island of Negros (where a mission is already estab-
lished), and various other smaller islands remain.
Thus he retains charge of at least 434,846 souls, be-
sides an infinite number of heathen.

" The bishop of Cebu is addressing his king and
sovereign with all sincerity and frankness; and he
can say no less to your Majesty than that it is im-
possible for one bishop alone to visit and confirm his
people, and to discharge his other pastoral duties, in
all the numerous and intricate islands of Visayas,
which have been in his charge until the present -
especially in the so distant Marianas Islands, which
have no communication with Cebu. Those islands
ought to be assigned to the archbishopric of Manila,
with which capital is their only communication.

117 The bishopric of Jaro was separated, by papal decree, in
1865, from that of Cebu, and contained the provinces of Iloilo,
Concepcion, Capiz, and Antique (these four being included within
the island of Panay) ; also Mindanao (excepting Misamis and
Surigao, which are in the bishopric of Cebu), Calamianes, Negros,
and Romblon. The Marianas Islands were assigned to the diocese
of Cebu; also Bohol, Leyte, and Samar.

" The diocese of Jaro was created by bull of Pius IX in 1865,
and its first bishop was Don Fray Mariano Cuartero, who died in
1884. He was succeeded by Don Fray Leandro Arue, a Recollect
religious, who died in 1897. I n his place was "chosen Don Fray
Andres Ferrero de San Jose, a religious of the same order."
(Archipielago filipino, ii, p. 256.)

280 THE PHILIPPIC ISLANDS [Vol. 28

Even in this case, authority ought to be conceded to
their ecclesiastical superior, with chrism consecrated
by the archbishop, over all the Christians who live
there.

" As soon as the writer was consecrated in Manila,
he set out to visit his bishopric. I visited the island
of Romblon, and the three provinces of the island of
Panay, confirming in those islands 102,636 persons;
the island of Negros and half of Cebii, in which two
districts I confirmed 23,800, as I inform your Maj-
esty by a separate letter. I have employed one-half
year in this first visit, without the loss of a second of
timtf, taking advantage of the good season.

" I am intending to conclude the visit for the half
of this island during the monsoon of the coming
year; and to continue my visit to the islands of Bojol,
Leyte, Samar, Surigao, and Misamis. But notwith-
standing the efforts of the bishop, and his desire to
fulfil his obligations, he cannot visit Zamboanga or
Calamianes, and much less the Marianas Islands -
so many souls remaining without the sacrament of
the confirmation and benediction of their bishop, as
it is impossible to visit them.

"With what conscience, Sire, will you abandon
him who dares to call out before your Majesty's
throne, asking you, as so Catholic [a sovereign], and
as the patron of all the churches of the Indias, to
remedy this evil? The bishop of Cebii finds no other
remedy than the creation of another bishopric, and
the division into two parts of this most extensive
diocese, as he has already declared. Consequently
he proposes it, in order to lay the burden of his con-
science on that of your Majesty; and so that he may

1637-1638] ECCLESIASTICAL SYSTEM 281

not have to give account for his negligence to the
Supreme Judge. If your Majesty considers it fitting
to approve this so useful and even so necessary propo-
sition, your bishop is of the opinion, as he has already
intimated, that the see of the new bishopric can be
determined, and that it may be entitled the bishopric
of Panay or of Jaro- which is a well-populated
village, as I have said above. Its foundation and
administration belongs to the calced Augustinian
fathers, as does that of almost all the villages of that
so fierce and fertile island. Your Majesty might
show it the favor to allow it to be entitled hereafter
i the Christian city.'

" Since the Augustinian fathers have been the first
conquistadors and founders of the greater part of the
villages of Visayas, and even of those of the island
of Luzon, it appears to be the most natural thing that
the first bishop be a calced Augustinian ; and that he
should know the language of the country, so that he
can sooner establish this new bishopric in better
order, civilization, and increase of Christianity, and
tributes.

" Accordingly, this aged bishop expects this, Sire,
from the pure Catholicity of your Majesty, and from
your ardent zeal for the increase of the Christian
church and of prosperity in these your so distant
dominions - which have always shown themselves so
loyal and constant, even in the midst of so many
revolutions, to their beloved king and sovereign ; and
he even dares, knowing your Majesty's goodness of
heart, to propose three Augustinian fathers who have
accomplished much for the happiness of these Vi-
sayas Islands, so that your Majesty may choose one of

2 % 2 TH E PHILIPPINE ISLANDS [Vol.28

the three; for any one of them would completely
fulfil your royal desires.

" The proposal is sent under other covers, and I
am sending it to his Excellency, the vice-patron, for
his approval. But the decision of your Majesty, on
whose delicate conscience your bishop of Cebu places
this whole matter, and [thus] relieves his own con-
science, will always be the most suitable one. May
God, etc."

If the creation of a new bishopric was considered
as an absolute necessity at that time, in order that
the Christian church in the so numerous islands
might be better attended to, with how much more
reason cannot the present bishop and his successors
solicit this grace from his Majesty, since the popula-
tion has increased to about double what it was then
- and especially since new provinces have been cre-
ated, and most of their wandering tribes, scattered
throughout most of the islands in the jurisdiction of
this diocese, conquered for God. We believe also,
with that venerable bishop, that the division of this
extensive bishopric into two parts is highly advisable
(for it is wellnigh impossible for any diocesan to
visit his so numerous and scattered flock) -not only
in the interests of religion, but also in those of the
State, inasmuch as the former is preserved by their
vigilance and authority purer and more incorrupt-
ible from the vices that have invaded it on more than
one occasion ; and the country will increase in wealth
and prosperity, in proportion as the numerous no-
madic tribes, who are yet wandering through the
rough thickets, are reduced to the social life. [A
list of the bishops of Cebu to 1847 follows.]

1637-1638] ECCLESIASTICAL SYSTEM 283

Nueva Cdceres
Nueva Caceres, or Camarines, is one of the three
of the present ecclesiastical divisions of the island
of Luzon. It includes all the eastern part of that
island, and the adjacent islands, as we shall presently
see. It extends from the sea on the west, at the mouth
of the strait of Mindoro, where it is bounded by the
archbishopric of Manila - as likewise in the interior,
where pass its northern limits, the only boundaries
that it has within the land - to the eastern sea in the
extreme southeast of the province of Caraga, 118 also
the boundaries of the archbishopric. However, it
has jurisdiction in the village of Baler and in that of
Casiguran, in the province of Nueva Ecija; and
those of Polillo and Binangonan de Lampon, in
Laguna. For the rest, it is surrounded by the sea
and indented with numerous bays. Beginning at the
mouth of the above-mentioned strait (where it is
bounded by the archbishopric) , the first part of the
ecclesiastical jurisdiction of Nueva Caceres is the
bay formed by the point of Galban, belonging to the
province of Batangas, and the headland of Boudol. 110

118 An evident error, as Caraga is in Mindanao; probably the
writer meant to say Albay, as is indicated in his enumeration of
parishes in the diocese of Nueva Caceres, sheet [11] of appendices
at end of vol. ii. The boundaries of provinces in Luzon were
formerly quite different, in many cases, from the present ones.
See, for instance, the map in Mas's Informe (1843), preceding
his chapter on " Territorial divisions ; " Albay thereon includes not
only the present Sorsogon, but the islands of Masbate, Ticao, and
Catanduanes.

119 This should be Bondog; it is but one of the many typo-
graphical errors which detract from the value of Buzeta and
Bravo's Diccionario. Bangsa apparently means the present Ban-
gon ; Bulsnan, Bulusan ; Tigbi, Tiui or Tivi ; Lognoy, Lagonoy.
We have corrected in the text several other names incorrectly
spelled.

284 THE PHILIPPINE ISLANDS [Vol. 28

It follows the bay of Peris as far as Guinayangan,
which lies in the same angle of the bay, where the
province of Tayabas ends. Then follows the village
of Bangsa, which belongs to the province of Cama-
rines, next to which is found the province of Albay.
The bishopric follows the coast until it meets the
bay of Sorsogon. Beyond that bay is seen that of
Bulsnan and then that of Albay (which is beyond
the Embocadero of San Bernardino), which is
formed by the islet called Baga-Rey and the point
of Montufar. Then follow the bay of Malinao and
the point of Tigbi, where the province of Camarines
begins again. This point and that of Lognoy form
the mouth of the bay of Bala. Past the point of
San Miguel is seen the bay of Naga, where the city
of Nueva Caceres was located. That great bay is
formed by the point of Siroma, and is seventy-six
leguas round to the point of Talisay. Six leguas
from that point is the bay of Daet, into which flows
a river of great volume, which comes down from
the highlands. Following this coast there is a small
bay into which empties a river which flows from the
mountain of Paracale, well known for its gold mines.
About six leguas from that river is seen Punta del
Diablo [i.e., " Devil's Point"], so called because of
the shoals that run out into the sea, which are very
dangerous. Past that point is the river of Capa-
longa, 120 where the province of Camarines ends and
that of Tayabas begins again. At this point the sea
runs inland and forms an isthmus only five leguas
[wide] with the sea of Visayas. That small gulf is

120 The present town of Capalonga is at the mouth of the
important river Banogboc, which with its tributaries drains the
western half of Camarines Norte; the lower part of the river is
also known as Capalonga.

1637-1638] ECCLESIASTICAL SYSTEM 285

found in the sea of Gumaca; it is very rough, and
along its coast are found the villages of Gumaca,
Atimonan, and Mambau [sc. Mauban]. Going
north, one meets the island of Polo [i.e., Polillo?],
the bay of Lampon, and the villages of Baler and
Casiguran, the last ones of this ecclesiastical juris-
diction - which, as we said, are situated in the prov-
ince of Nueva-Ecija. Then is encountered the point
of San Ildefonso, the boundary at which meet the
bishoprics of Nueva Caceres and Nueva Segovia.

This bishopric was founded by a bull of Clement
VIII, dated August 14, 1595. Four thousand pesos'
salary was assigned to the bishopric annually, pay-
able from the royal treasury of Mejico, as there were
no tithes in Filipinas because the Indians did not
pay them, and the Spaniards cared but little for the
cultivation of the lands. A salary of one hundred
and eighty pesos was assigned to the cura of the
cathedral, and ninety- two to the sacristan. Two
honorary chaplains were also created, to assist in the
pontifical celebration ; and they were assigned sal-
aries of one hundred pesos apiece. The bishop
resided in Nueva Caceres, in the province of Cama-
rines, which was founded by the governor Francisco
de Sande ; but no other trace of that city has remained
than the Indian village called Naga, which is the
capital of the province and where the see is also
located. It has a cathedral and episcopal palace of
stone, and a conciliar seminary for the secular clergy
of the country. Its jurisdiction extends throughout
the provinces of Camarines (Norte and Sur), Taya-
bas, and Albay; the politico-military commandancy
of Masbate and Ticao; the islands of Burias and
Catanduanes; and the villages of Baler and Casigu-

286 THE PHILIPPINE ISLANDS [Vol. 28

ran in Nueva Ecija, and Polillo and Binongonan de
Lampon in Laguna. In this vast territory, the eccle-
siastical jurisdiction of Nueva Caceres includes the
following provinces, curacies, and villages. 121

Besides the assignments which were made from
the beginning, as we have said, to this bishopric, and
which are at present paid from the royal treasuries
of the colony, there is allowed to the miter 500 pesos
for the relief of poor curas ; 400 pesos to expend on
the building of the cathedral and other objects; 135
pesos 2 reals for wax, oil, etc.- the total amount being
equal to 5,516 pesos, 7 silver reals, and 37 maravedis.

The name of this bishopric is preserved solely in
official documents, that of Camarines prevailing, as
it is the name of the province where the bishop lives.
[The names of the bishops of this bishopric until
1848 follow.]

The diocesan visits are to be made at the account
of the royal treasury, in accordance with the royal
decree of April 22, 1705. When the episcopal see
becomes vacant, inasmuch as it has no cabildo its
government belongs to his Excellency the metro-
politan archbishop, who appoints a provisor or

121 Chart [11] at the end of the volume gives a list of the
provinces and villages of the bishopric, with the names of the
incumbents of the various churches. The summary of the list is as
follows :

Number of Held by Held by

Provinces curacies regulars seculars

Camarines Sur 38 ... 17 ... 14

Camarines Norte 8... o... 7

Albay . . . 35 . . . 8 ... 22

Commandancy of the islands

of Masbate and Ticao . . 5 . . . o . . . 5
Tayabas 17... 9... 6

Total 103 34 54

1637-1638] ECCLESIASTICAL SYSTEM 287

capitular vicar. If the archiepiscopal see should be
vacant at the same time also, the government would
pertain to the nearest suffragan; and if distances be
equal, to the senior of these.

The form of administering and collecting the
income was prescribed in a royal decree dated June
24, 171 2, as has been stated elsewhere in this work.

Nueva Segovia

This is one of the three bishoprics of the island
of Luzon. It includes the provinces of Cagayan,
Nueva Vizcaya, Pangasinan, Union, Ilocos Sur,
Ilocos Norte, Abra, and the Batanes Islands. This
diocese extends throughout the northern part of the
island, from longitude 1 23 ° 21' on the western coast,
where the point called Pedregales is located, to
126 5' on the eastern or opposite coast, where the
point Maamo projects; and from latitude 16 17' to
18 ° 38'. It is bounded on the south by the archbish-
opric of Manila, to which belong the provinces of
Zambales and Pampanga, on the extreme west and
northeast. On the southeast it descends to latitude
I 5° 3°'> t0 the P°i n t of Dicapinisan and to Nueva
Ecija, with that of Nueva Caceres or Camarines in
the upper limits of the province of Tayabas. It is
also bounded on the east by the archbishopric [of
Manila] in the above-mentioned province of Nueva
Ecija. Its boundaries on the west and north are
maritime. Beginning where this last province ends
(which may be considered as the point of Dicapini-
san), the opposite coast offers nothing more note-
worthy than the bays of Dibut and Baler until one
reaches that of Casiguran; and there is nothing
worthy of mention. When one leaves this last bay,

288 the Philippine Islands [Vol. 28

he must double the cape of San Ildefonso, where the
ancient ecclesiastical jurisdiction of this bishopric
began. Continuing north for a matter of some six-
teen nautical leguas, one meets the port of Tumango,
the safest and most capacious of all this rough coast.
A short distance from that port are found the vil-
lage of Palanan and the missions of Dicalayon, and
Dauilican or Divilican. Thence, until one reaches
the cape of Engaiio, 122 one finds nothing more than
some small anchoring-places, which offer but scant
refuge to the vessels, as they are all exposed to the
vendavals. On the northern coast as well, which
begins at the said cape of Engano (so called because
of the deceitfulness of its currents), one does not
meet bay or port until he reaches the village of
Aparri, some fifteen leguas away. This village is
located a short distance from the ancient city of
Nueva Segovia, which is known to the natives under
the name of Laen [sc. Lal-16]. A matter of fifteen
leguas more from the above village of Aparri, is
encountered the beginning of the Caraballos moun-
tains, whose point, called Balaynacira, or Pata, pro-
jects into the northern sea and is the most northern
point of the island. At this point ends the province
of Cagayan, and begins that of Ilocos Norte, in the
village of Pancian which is nine hours' distance from
that of Bangui. Then one doubles the cape of Boje-
ador, where the western coast of the island begins,
and passes the provinces of Ilocos (Norte and Sur),
Union, and Pangasinan, which abound with many
villages, until the cape of Bolinao is reached - where

122 The extreme northeast point of Cagayan province and
Luzon Island, a landmark of approach for navigators to the eastern
coast. It is a promontory at the north point of Palaui Island, and
is 316 feet high.

1637-1638]

ECCLESIASTICAL SYSTEM

289

this bishopric is bounded by the archbishopric, to
which belongs the province of Zambales.

This see suffragan to the metropolitan of Manila
was erected by brief of his Holiness Clement VIII,
August 14, 1595. The bishop formerly resided in
Nueva Segovia, the capital of the province of Caga-
yan ; but now he resides at Vigan, the capital of
Ilocos Sur, where the town called Fernandina for-
merly stood. The endowment for this miter is four
thousand pesos fuertes for the diocesan, one hundred
and eighty-four pesos for the cura of the cathedral,
ninety-two pesos to the sacristan, and one hundred
pesos to each one of the chaplains of the choir. Its
jurisdiction extends, as we have said, through the
eight provinces of Cagayan, Nueva Vizcaya, Pan-
gasinan, Union, Ilocos Sur, Ilocos Norte, Abra, and
the Batanes Islands. 128 . . .

[The name Nueva Segovia is preserved only in
official documents, and it is more frequently called
the bishopric of Ilocos, from the name of the prov-
ince where the bishop lives. The names of the
bishops until 1849 follow, and the article ends with
information identical with that concluding the
article on the bishopric of Nueva Caceres.]

123 A chart at the end of the volume shows the various provinces
and their villages, with the names of the incumbents of the cura-
cies. Its summary is as follows:

Number of
Provinces curacies

Cagayan \ 20

Nueva Vizcaya 16

Pangasinan 36

Ilocos Sur 25

Ilocos Norte 14

Abra . * . 7

Batanes Islands 6

Total 124

Held by
regulars

Held by
seculars

. 14
. • 11 .
. 28
. 11 .

1
1

4
8

■ 9

• 3

• 4
80

3
3

20

CHARACTER AND INFLUENCE OF THE

FRIARS

[From Feodor Jagor's Reisen in den Philippinen
(Berlin, 1873), PP- 95- I «>-]

CHAPTER TWELVE
Travels in Camarines Sur. Description of the
province. Spanish priests. Alcaldes and man-
darins. 12 *

The convents are large, magnificent buildings,
whose curas at that time - for the most part, elderly
men -were most hospitable and amiable. It was
necessary to stop at each convent, and the father in
charge of it had his horses harnessed and drove his
guest to his next colleague. I wished to hire a boat
at Polangui to go to the lake of Batu; 125 but there
was none to be had. Only two large, eighty-foot

124 A comparison of the English translation of Jagor (London,
1875) with the original text reveals the fact that the translation
is inaccurate in many places, and that it was done in a careless
and slovenly manner. Consequently, it has been necessary to
translate this matter directly from the German.

125 Polangui is located in the province of Albay, on the right
bank of the Inaya River, and eleven miles in a general southeast
direction from Lake Bato (the Batu of the text). This passage,
in the English translation mentioned in the preceding note, is
incorrectly rendered, " to cross the lake of Batu " - an error prob-
ably due to ignorance on the part of the translator, of the
location of Polangui, although the language of the author is not
at all ambiguous.

1637-1638] CHARACTER OF FRIARS 29 1

i

barotos, each hollowed from a single tree-trunk and
laden with rice from Camarines, lay there. In order
that I might not be detained, the father bought the
cargo of one of the boats, on condition that it be
immediately unladed; thus I was able to proceed on
my journey in the afternoon.

If the traveler is on good terms with the cura, he
will seldom have any trouble. I was once about to
take a little journey with a parish priest directly
after lunch. All the preparations were completed
at a quarter after eleven. I declared that it was too
bad to wait the three-quarters of an hour for the
repast. Immediately after, it struck twelve, and all
work in the village ceased. We, as well as our
porters, sat down to table; it was noon. The [fol-
lowing] message had been sent to the bellringer:
"The father ordered him to be told that he must
surely be sleeping again; it must have been twelve
o'clock long ago, for the father is hungry." II est
Vheure que voire Majeste desire. 129

Most of the priests in the eastern provinces of
Luzon and Samar consist of Franciscan friars, 121 who
are trained in special seminaries in Spain for the
missions in the colonies. Formerly, they were at
liberty to return to their fatherland after ten years'
residence in the Philippines. But since the convents
have been suppressed in Spain, 128 this is no longer

126 That is, " It is what hour your Majesty pleases."

127 At this point Jagor adds in Spanish in parenthesis: " Dis-
calced minor religious of the regular and most strict observance
of our holy father St. Francis, in the Filipinas Islands, of the
holy and apostolic province of San Gregorio Magno."

128 As many as 900 monasteries were suppressed in Spain by
decree of June 21, 1 83 5, and the rest were dissolved by the decree
of October 11, of the same year. The suppression, as might have
been expected, was accompanied by excesses against the friars and

292 THE PHILIPPINE ISLANDS [Vol. 28

allowed them; for there they would be compelled
to renounce the rules of their order, and live as
private persons. 129 They know that they must end
their days in the colonies, and regulate themselves
accordingly. At their arrival they are usually sent
to a priest in the province, so that they may study
the native language. Then they first receive a small
and later a profitable curacy, in which they gen-
erally remain for the rest of their life. Most of
these men spring from the lowest rank of the people.
Numerous existing pious foundations in Spain make
it possible for the poor man, who cannot pay for
schooling for his son, to send him to the seminary,
where he learns nothing outside of the special service
for which he is trained. Were the friars of a finer
culture, as are a part of the English missionaries,
they would, for that reason, have but little inclina-
tion to mix with the people, and consequently would
not obtain over them the influence that they generally
have. The early habits of life of the Spanish friars,
and their narrow horizon, quite peculiarly fit them
to live among the natives. It is exactly for the above
reason that they have so well established their power
over those people.

When the above-mentioned young men come quite
fresh from their seminaries, they are incredibly nar-
row, ignorant, and at times ill-mannered, full of

nuns, and some of them were murdered, while parish priests and
Jesuits were hunted over the borders.

129 Thj s passage is hopelessly confused in the English transla-
tion, and proves how entirely untrustworthy that translation is.
The reading of the original (da sie gezwungen sein wurden, dort
der Ordensregel zu entsagen und ah Rentner zu leben) is trans-
lated " for they are compelled in the colonies to abandon all
obedience to the rules of their order, and to live as laymen " - a
sin against actual history, as well as language.

1 63 7-1638] CHARACTER OF FRIARS 293

conceit, hatred for heretics, and desire to proselyte.
Gradually this rough exterior wears- away; and their
estimable position, and the abundant emoluments
which they enjoy, make them kindly disposed. The
sound insight into human nature and the self-reliance
which are peculiar to the lower classes of the Spanish
people, and which are so amusingly revealed by
Sancho Panza as governor, have full opportunity to
assert themselves in the influential and responsible
post which the cura occupies. Very frequently the
cura is the only white man in the place, and no other
European lives for miles around. Therefore, not
only is he the curator of souls, but also the repre-
sentative of the government He is the oracle of the
Indians, and his special decision in anything that
concerns Europe and civilization is without appeal.
His advice is asked in all important affairs, and he
has no one from whom he himself can seek advice.
Under such circumstances all their intellectual abili-
ties come into full play. The same man, who would
have followed the plow in Spain, here [1.*.; in the
Philippines] carries out great undertakings. With-
out technical instruction and without scientific help,
he constructs churches, roads, and bridges. How-
ever, although these circumstances are so favorable
for the development of the ability of the priest, yet
it would be better for the buildings themselves if
they were executed by professionals ; for the bridges
collapse readily, the churches often resemble sheep-
folds, the more pretentious have at times most ex-
travagant facades, and the roads quickly deteriorate
again. However, each one does as well as he can.
Almost all of them have the good of their village
at heart, although their zeal, and the course fol-

294 THE PHILIPPINE ISLANDS [Vol. 28

lowed by those who pursue this aim, differ widely
according to their personality. In Camarines and
Albay, I have had considerable intercourse with the
curas, and they have, without exception, won my
esteem. As a rule, they have no self-conceit; and in
the remote places they are so happy whenever they
receive a visit, that they exert all their efforts to
make their guest's stay as pleasant as possible. Life
in a large convent very much resembles that of the
lord of the manor in eastern Europe. Nothing can
be more unconstrained. One lives as independently
as in an inn, and many guests act just as if they were
in one. I have seen a subaltern arrive, who, without
waiting until the steward assigned him a room of his
own accord, took one himself, ordered his dinner,
and only casually asked whether the priest, with
whom he was only very slightly acquainted, was at
home.

Frequently the priests in the Philippines are
upbraided about their gross licentiousness. [It is
said that] the convent is full of beautiful girls, with
whom the cura lives like a sultan. This might often
be so of the native priests; but at the houses of
numerous Spanish priests whose guest I have been,
I have never once happened to see anything objec-
tionable in this regard. Their servants were only
men, and perhaps an old woman or two. Riba-
beneyra asserts : 1S0 " The Indians, who observe how
the discalced friars maintain their chastity, have
come in their thoughts to the conclusion that they
are not men . . . and although the devil has
endeavored to corrupt many chaste priests now de-

130 Hist oria de las islas . . . y Reynos de la Gran China
(Barcelona, 1601), chapter xi.

1637-1638] CHARACTER OF FRIARS 295

ceased, and also those who still live, making use of
the shamelessness of some Indian women for that
purpose, yet the friars remained victorious, to the
great shame of the Indian women and of Satan."
However, this author is very unreliable. He says
further (chapter iii, page 13), that the island of
Cebu is known under another name as Luzon! At
any rate, his description does not fit the present con-
ditions. The young priest lives in his parish as did
the lord of the manor in earlier times. The girls
consider it an honor for themselves to associate with
him. The opportunity is very favorable for him, for
he is watched over by no jealous wife; and, as the
father confessor and priestly adviser, he has oppor-
tunity at discretion to be alone with the women. 131
The confessional must especially be a perilous rock
for them. In the appendix to a Tagal grammar
(which is lacking in those copies intended for public
sale), is a list of questions for the young priest who
is not yet conversant with the language, which he
must propound to the persons confessing. Several
pages of those questions relate to sexual intercourse.
As the alcaldes are allowed to stay in a province
only three years, they never understand the language
of the country ; for they are very much in demand
because of their official business, and have no time
(and usually no desire) to study the peculiarities of
the province which they administer. The cura, on
the other hand, lives in the midst of his parishioners,

131 Felix Renouard de St. Croix (cited by Jagor) says, in his
Voyage commercial et politique aux Indes orientates, aux lies
Philippines y a la Chine (Paris, 18 10; ii, p. 157), that the curas
in his day were served by young girls. A Franciscan of the lake
of Bay had twenty of them at his disposal/ two of whom were
always at his side.

296 THE PHILIPPINE ISLANDS [Vol. 28

whom he knows thoroughly, and whom he also rep-
resents against the government. Consequently, it
happens that he is the real authority in his district
The position of the priests, in contradistinction to
that of the government officials, is bespoken also in
their dwellings. The casus reales [i.e., royal build-
ings]- for the most part small, plain, and often
dilapidated - are not in keeping with the rank of the
first officials of the province. The convent, however,
is usually a very large, imposing, and well-furnished
building. Formerly, when the governorships were
sold to adventurers, whose only thoughts were to
enrich themselves from that office, the influence of
the priests was even much greater than at present. 182
The following ordinances point out their former
position better than long descriptions.

" Although certain outrageous offenses have given
fitting reason for chapter x of the ordinances, where-
in Governor Don Pedro de Arandia orders that the
alcaldes and justices shall have no other communica-
tion with the missionaries than in writing, and shall
not visit them except in company, it is also neverthe-
less ordered that they shall not do the latter . . .
on the assumption that the prelates of the church
shall employ all their energies in restraining their
subordinates within the bounds of moderation.
. . . The alcaldes shall therefore see to it that
the priests and ministers of the above order shall
treat the gobernadorcillos and officers of justice with
the proper respect; and they shall not permit the
latter to be beaten, chastised, or illtreated by the

132 Jagor cites, in a footnote at this point, a portion of Le
Gentil's description of the power of the friars in the Philippines,
which is to be found in vol. ii, p. 183, of that author; and ante>
in our extract from Le Gentil, pp. 210-219.

1637-1638] CHARACTER OF FRIARS 297

missionaries, . . . nor shall they be compelled
to serve them at table." 133

The former alcaldes who bought their posts, or
obtained them through favor, and who had no pre-
vious training in official business, and often no edu-
cation and intelligence, and who did not possess the
necessary mental and moral qualities for so respon-
sible and influential an office, received a nominal
salary from the State, to which they paid a commis-
sion for the right to engage in trade. According to
Arenas (p. 444) , 134 this commission was regarded as
a fine on the alcaldes for transgressing the law; " for
since all kinds of trading were forbidden to them
by various laws, 135 yet also his Majesty was pleased
to grant a dispensation for it." 136 This irregularity
was first suppressed by royal decrees of September
10 and October 30, 1844.

The alcaldes were governors and judges, com-
manders of the troops, and at the same time the only

™Leg.ulU, 1,266, §§87,89.

134 Probably Memorias historicas y estadisticas de Filipinas y
particularmente de la grande isla de Luzon (imprint from Diario
de Manila, 1 850), by Rafael Diaz Arenas.

135 See Recopilacion de leyes de Indias, lib. ii, tit. xvi, ley liv
(dated: Valladolid, April 29, 1549, Carlos I and the queen of
Bohemia; Valladolid, April 16 and May 2, 1550, Maximiliano
and the queen; Valladolid, May 9, 1569, Felipe II), and tit. vi,
ley xxvi (dated: Madrid, July 20, 1618, Felipe III; ordinance
139 of 1636, Felipe IV), which forbid alcaldes and other officials
to trade, to use the money of the communal funds of the natives,
or to compel the latter to serve them. Lib. v, tit. ii, treats in
great part of the office of the alcalde, and ley xlvii (dated: Mad-
rid, July 10, 1530, Carlos I; Valladolid, September 4, 1551,
Carlos I and the queen of Bohemia; Pinto, April 4, 1563, Felipe
II; Lisboa, August 31, 1619, Felipe III), declares that the
alcaldes and others are included in the prohibition to trade. (Cited
by Jagor.)

136 By royal decree of July 17, 1754. (Cited by Jagor.)

298 THE PHILIPPINE ISLANDS [Vol. 28

traders in their respective provinces. 137 They bought
in Manila the goods that were needed in their prov-
inces - usually with the money of the charities \obras
pias] (see p. 14, note 17) ; 138 for they themselves
came to the Philippines without any property. The
Indians were compelled to sell their products to the
alcalde, and to buy his wares at the prices which
the latter established. 139 In such circumstances, the
priests were the only ones who protected the Indians
against these bloodsuckers, when they did not (as
sometimes happened) also make common cause with
the alcaldes.

At present the government sends men who know
the law to act as alcaldes in the Philippines, who are
somewhat better paid and are not allowed to trade.

137 Renouard de St. Croix, ii, p. 124. (Cited by Jagor.)

138 Tiri s note is as follows : " The obras pias are pious lega-
cies, in which it was generally determined that two-thirds were
to be loaned at interest for maritime commercial enterprises, until
the premiums - which for the risk to Acapulco reached 50 per
cent, to China, 25 per cent, and to the Indias, 35 per cent - had
increased the original capital to a certain amount. Then the
interest of that amount was to be applied to the good of the soul
of the founder, or to pious or charitable ends (Arenas, Historia,
p. 397). One-third was usually retained as a reserve, to cover
chance losses. These reserve funds were long ago claimed by the
government as compulsory loans, ' but they are still regarded as
existing.'

" When the trade with Acapulco came to an end, the capitals
could no longer be employed in accordance with the request of the
founder, and they were loaned at interest in other ways. By a
royal decree, dated November 3, 1854 {Leg. ult. ii, p. 205), an
administrative council is appointed to take charge of the money
of the obras pias. The totaljcapital of five foundations (or rather
only four, since one of them no longer has any capital) amounts
to a trifle less than one million dollars [i.e., pesos]. From that
amount the profit obtained from the loans is distributed according
to the amount of the original capital - which is, however, no
longer in existence in cash, because the government has disposed
of it."

139 JJt supra, ii, p. 336. (Cited by Jagor.)

1637-1638] CHARACTER OF FRIARS 299

On the whole, the government is endeavoring to les-
sen the influence of the curas, in order to strengthen
the civil authorities ; but that will be only very im-
perfectly accomplished, however, unless the tenure
of office of the alcaldes be lengthened, and the office
be so assigned that the alcaldes will have no tempta-
tion to make money on the side. 140

140 The office of alcalde falls into three divisions - entrada [i.e.>
entrance], ascenso [i.e., promotion], and termino [i.e., limit]
(royal order, March 31, 1837, tit. i, 1). The alcalde's term of
service is three years in each grade (tit. ii, articles 11, 12, and 13).
Under no pretext can anyone remain longer than ten years in the
magistracy of the Asiatic provinces (article 16). (Note by Jagor.)

THE AUGUSTINIAN RECOLLECTS IN
THE PHILIPPINES

[The following is translated and condensed from
Provincia de San Nicolas de Tolentino de Agustinos
descalzos de la congregacion de Espana e Indias
(Manila, 1879).]

ARCHBISHOPRIC OF MANILA

In this archbishopric the Recollect fathers have
charges in the provinces of Manila, Cavite, Laguna,
the district of Morong, Bataan, Pampanga, Zam-
bales, and Mindoro.

[In the province of Manila, they have (1878)
charges in the following villages : La Hermita, with
1,767^4 tributes, and 6,747 souls; Las-Pinas, with
1,149^4 tributes, and 4,771 souls; and Caloocan,
with 2,166 tributes, and 7,511 souls.]

District of Morong

This district, which is governed by a political and
military commander (who is at the same time ad-
ministrator of the public funds), takes its name from
its capital village, which is located on the shore of
the lake of Bay. This district was created in the
year one thousand eight hundred and fifty-three.
The villages of this district which are located on

1637-1638] AUGUSTINIAN RECOLLECTS 3 QI

the lake are under the care of Franciscan fathers;
Angono, Cainta, Jalajala, and Bosoboso of seculars;
and we ourselves possess the two following. [These
are the villages of Antipolo, with 1,074 tributes, and
3,547 souls; and Taytay, with 2,479 tributes, and
8,435 souls.]

Province of Bataan

This province is located in the island of Luzon,
and is bounded on the north by the provinces of
Pampanga and Zambales, on the east by the bay of
Manila, and on the south and west by the sea of
China. It is governed by an alcalde, and is in charge
of the Dominican fathers, with the exception of
Mariveles, Bagac, and Morong, which are in charge
of the Recollect fathers.

The missionaries of our corporation performed
their first labors of conquest in this territory. Here
were founded the oldest villages on our list; and
here took place the first persecutions of our long-
suffering predecessors, who had the glory of water-
ing with their blood the country that they were
evangelizing, the one that furnished to the province
of San Nicolas their protomartyr.

Fray Miguel de Santa Maria, accompanied by
Father Pedro de San Jose (who, although he had
been a calced Augustinian, had become a Recollect
in Manila), and by brother Fray Francisco de Santa
Monica, were the first to leave the convent of San
Juan de Bagumbayan; and prepared by prayer and
penance, and full of the spirit of God, set forth to
announce His mysteries to the idolaters and heathen,
sent legitimately to the mountains of Mariveles to
illumine its inhabitants with the light of the Catholic

3° 2 THE PHILIPPINE ISLANDS [Vol. 28

faith. They found those natives enveloped in the
most barbarous idolatry, adoring the sun, the moon,
the cayman, and other filthy animals. These people
regarded certain old men, as corrupt and as deceived
as the divinities whom they were serving, as the
ministers of those deceitful gods. The customs of
those people were very analogous to the doctrines
that directed them. Every kind of superstition was
practiced; homicide was a praiseworthy and meri-
torious action ; and their sacrifices on some occasions
were human lives. In that vineyard so filled with
wickedness the above-mentioned fathers announced
the triune and one God, the mystery of the incarna-
tion, and the eternal duration of the future life. The
missionaries suffered more than one can tell from the
inhabitants, who were opposed to and stubborn to-
ward their teaching. In their bodies did they submit
to hunger, and to the intemperance and inclemency
of the elements; and in their truly apostolic spirit
they suffered mortal anguish because of the blindness
of their neighbors, which was in proportion to the
great love of God and the zeal for His glory which
glowed brightly in their hearts.

[The Recollects have charge of the villages of
Mariveles, with 588 tributes, and 1,852 souls; Mo-
rong, with 870 tributes, and 3,154 souls; and Bagac,
with 4963^ tributes, and 1,743 souls.]

Province of Zambales

This province is located in the island of Luzon,
north of Manila. It is bounded on the north by the
gulf of Lingayen and the province of Pangasinan,
on the east by the chain of mountains called Mari-

1637-1638] AUGUSTINIAN RECOLLECTS 3°3

veles, on the south by Bataan, and on the west by the
Chinese Sea ; and is more than thirty leguas long in
a north and south direction, and seven wide.

The preaching of the Recollects in this territory
is mingled with the beginnings of that religious
family in the Filipino archipelago. One may say
that this was the region where the first discalced
missionaries and the parishes established by them
tasted the first-fruits of their evangelizing zeal, those
first-fruits being offered to the Catholic church as a
testimony of the purity of their doctrine, and sub-
mitted to the crown of Espana as its most faithful
and disinterested vassals. Although they arrived at
these shores in the year one thousand six hundred
and six, in the following year they had already over-
run this province - to whose inhabitants they taught
the mysteries of our religion, and gave helpful in-
structions in the social life, in contradistinction to
their barbarous state.

The first who sowed the seed of the gospel in the
province of Zambales were the calced Augustinian
fathers. Because of the lack of the above religious,
the captain-general of these islands and their metro-
politan cabildo entreated the vicar-provincial of the
Recollects to assign religious for the spiritual culti-
vation of that untilled vineyard. In the year one
thousand six hundred and nine, our laborers went to
Zambales, although visits had been made two years
previously by those who were laboring in the prov-
ince of Bataan, in order to increase the gospel seed.
The meekness and resignation of the fathers in the
midst of so much wretchedness and hardship arrested
the attention of those barbarians ; and the fathers sue-

3°4 THE PHILIPPINE ISLANDS [Vol. 28

ceeded in catechizing and converting many through
their gentleness and kind treatment, and reduced
them to settlements.

The Recollect fathers were charged with the
spiritual administration of this province until the
year one thousand six hundred and seventy-nine. In
that year, being obliged to go to take charge of the
province of Mindoro, and to preach the holy gospel
there, they were forced to hand over the missions of
Zambales - eleven in number -to the Dominican
fathers, who assumed charge of them.

After the lapse of some years, and without expla-
nation of the causes which could induce the above-
mentioned Dominican fathers to cease to give spir-
itual food to those Christian communities with their
accustomed zeal, it is a fact that the discalced Au-
gustinians again took charge of that province, by
the month of October, one thousand seven hundred
and twelve; and again undertook the direction and
continuation of their spiritual conquests until the
year one thousand seven hundred and eighty-five,
when they were compelled once more to leave it, for
lack of religious. The secular priests assumed the
missions, with the exception of the mission of Boto-
lan, which was retained by the Recollects until one
thousand eight hundred and fourteen. There was
a residence for the missionaries in each of the vil-
lages, and even in various visitas there were suitable
churches and convents of cut stone, when we left
this province in the last century. On assuming it
anew in the year one thousand eight hundred and
thirty-six, the father provincial of the Recollects,
Fray Bias de las Mercedes, attested that only ruins
and desolation were found. Since that time they

1637*1638] AUGUSTINIAN RECOLLECTS 3°5

have labored without ceasing in the beautifying and
adorning of the house of God, restoring the old ruins
and building anew, until they have succeeded in
making the churches worthy the majesty of the
Catholic worship - already having, besides, suitable
edifices for the residences of their missionaries.

[The order has the spiritual charge of the follow-
ing villages: Subic, with 761^ tributes, and 2,749
souls; Castillejos, with 917^ tributes, and 4,013
souls; San Marcelino, with 1,165^ tributes, and
4,847 souls; San Antonio, with 1,053 tributes, and
4,722 soufe; San "Narciso, with- l ^ 6 t i A tributes,
and 7,597 souls; San Felipe, with 1,262 tributes, and
5,063 souls; Cabangaan, with 685 tributes, and 2,584
souls; Iba, with 1,007 tributes, and 3,896 souls;
Palauig, with 761 tributes, and 3,380 souls; Botolan,
with 1,374 tributes, and 5,200 souls; Masinloc, with
1,647 tributes, an( * 6,541 souls; Bolinao, with 1,795
tributes, and 5,971 souls; Bani, with 1,03654 tributes,
and 4,288 souls; Santa Cruz, with i,753>4 tributes,
and 7,366 souls; Balincaguin, with 1,122^ tributes,
and 4,138 souls; Alaminos, with 1,669 tributes, and
7,436 souls; Agno, with 1,271 tributes, and 4,971
souls; Dasol, with 781 tributes, and 2,697 souls; San
Isidro, with 597 tributes, and 2,337 souls ; and Anda,
with 833 tributes, and 3,180 souls.]

Province of Cavite

Coincident with the time of their arrival at Ma-
nila, the discalced Augustinians began to labor in the
conversion of the infidels who inhabit the provinces
conterminous to the capital. They dedicated them-
selves with apostolic zeal to the preaching of the
gospel and the administration of the sacraments,

3° 6 THE PHILIPPINE ISLANDS [Vol.28

with their gaze directed to the needs of the future.
They paid attention to what would be found by
experience, in succeeding times, to be a convenience
and a necessity - namely, to have convents of the
Observance in the most important settlements of the
archipelago, in order to give shelter to the religious
worn out in the tasks of preaching; while at the same
time those houses were to serve as the base for their
premeditated plan, to establish in these islands the
corporation of which they were members, in a per-
fectly organized condition.

They founded the convent of Cavite, by apostolic
and royal authority, in the year one thousand six
hundred and sixteen. It was dedicated to St. Nich-
olas of Tolentino, was constructed solidly, and was
spacious, with a church which was suitable for the
functions of worship. Cavite was a suitable point,
because of its great commerce and the foreigners
who go there in throngs. Thus, with their good
example and indefatigable zeal, they could do much
good to needy souls.

This convent was at first supported by the alms of
the faithful ; and afterward it acquired some incomes
of its own through the gifts of various devout per-
sons, in houses, shops, and plots of ground.

In the year one thousand seven hundred and nine,
Don Pascual Bautista and other inhabitants of that
port founded the brotherhood of our father Jesus in
this church.

The first prior of this convent was Father Andres
del Espiritu Santo, who was born in Valladolid, in
January, one thousand five hundred and eighty- five,
his parents being Don Hernando Fanego and Dona
Elena de Toro. He studied philosophy there, and

1637-1638] AUGUSTINIAN RECOLLECTS Z°7

asked for the religious habit in our convent of
Portillo in the year one thousand six hundred, and
professed in that convent the following year. He
devoted himself to the study of the Holy Scriptures
in the convent of Nava until the year one thousand
six hundred and five, when he determined to offer
himself for the conversion of the Indians, in the
mission that was about to go to Filipinas. Having
been assigned to the province of Zambales, he uttered
the first words of his apostolic preaching at Masinloc
in the year one thousand six hundred and seven,
where he succeeded in converting and baptizing two
thousand people, in founding a village, and in erect-
ing a dwelling and a church with the advocacy of
St. Andrew the apostle, November eighteen, one
thousand six hundred and seven. In the year one
thousand six hundred and nine, without abandoning
his parish, he had to aid Father Jeronimo de Cristo
in the reduction of Bolinao ; and when after a short
time the latter died, he was appointed vicar-pro-
vincial, although continuing to care for and to in-
crease his flock at Bolinao, where he succeeded in
converting one thousand six hundred souls. He
concluded his charge in the year one thousand six
hundred and twelve; and in the year one thousand
six hundred and fifteen he was elected vicar-pro-
vincial for the second time. In that term he finished
the establishment of the convent of Cavite, construct-
ing an edifice of stone with a dwelling to accommo-
date ten religious. In the year one thousand six
hundred and eighteen, at the completion of his term
as superior, he was chosen commissary to the court
of Madrid. There he accomplished, with great
success, not only the negotiations for despatches suit-

3°8 THE PHILIPPINE ISLANDS {Vol. 28

able for the mission, but the selection of the men
whom he conducted [to Filipinas] in the year one
thousand six hundred and twenty-two. As soon as he
reached Manila he was again elected superior [and
held that position] until the celebration of the first
provincial chapter, on February six, one thousand
six hundred and twenty-four, when he was elected
first definitor. In the year one thousand six hun-
dred and twenty-six he was elected provincial; he
visited the ministries during his term, and began the
missions of Japon. He made great improvements
and additions in the churches and convents of Manila
and Calumpang; and labored greatly in repairing
the church and convent of Cebu, which had suffered
from a fire. He was elected provincial for the second
time, in the year one thousand six hundred and
thirty-two, and definitor in the chapter of thirty-five.
In the year thirty-eight he asked to be allowed to
retire to a cell, but was elected prior of Manila.

After the conclusion of that office, he was retired
to the convent of Cavite and then to that of Manila,
where he died holily at the beginning of one thou-
sand six hundred and fifty-eight. He was seventy-
eight years of age, and fifty-seven in the religious
life, fifty-two of which he employed in the Filipinas
Islands, establishing this province on a solid basis of
religion.

[The villages in charge of the Recollects in this
province are as follows : Cavite, with 4i2>4 tributes,
and 2,319 souls; Imus, with 3,830 tributes, and 14,439
souls; Cavite- Viejo [i.e., " Old Cavite "], with 2,658
tributes, and 8,265 souls; Rosario, with 2,005 trib-
utes, and 6,906 souls; Bacoor, with 3,959 tributes,
and 13,827 souls; Perez-Dasmarinas, with 1,124

1637-1638] AUGUSTINIAN RECOLLECTS 3°9

tributes, and 3,785 souls; Silang, with 2,701*^ trib-
utes, and 9,369 souls; Bailen, with 931 tributes, and
3,697 souls; and Carmona, with 904^2 tributes, and
3,101 souls.]

Province of Batangas

In this rich province of the island of Luzon,
flourishing through its products and its active trade
with the capital, of extensive territory and densely
populated, the discalced Augustinians were not
assigned with the intention of a permanent stay, in
the olden times, to preach the gospel to those natives.

However, present legislation regarding the service
of parish churches in this archipelago has, at the
same time while it has varied in a certain manner
our traditional method of support, introduced us into
some of the parishes of the province of Batangas;
and at the same time when we have been obliged to
cede villages in Visayas - which were our offspring,
and had been converted by our predecessors, and
whose history was identical with the ancient glories
of our corporation - in exchange we have received
parishes organized by the sweat and apostolic fa-
tigues of ministers of the religion of Jesus Christ,
who were not members of our religious family.

[The villages administered by the Recollects are
as follows: Rosario, with 4,259^ tributes, and
17,040 souls; Santo Tomas, with 2,832 tributes, and
9,748 souls; Lobo, with 805^ tributes, and 3,200
souls; and Balayan, with 5,434 tributes, and 24,154
souls.]

Province of Laguna

The territory of this province, whose coasts enclose
the great lake of Bay, had been administered by the

310 THE PHILIPPINE ISLANDS [Vol.28

Franciscan fathers, in most of its extent, from the
times of its reduction. But in the year one thousand
six hundred and sixty-two, they invited us to share
in the ministries on the opposite coast, in the neigh-
borhood of the port of Lampon ; and although those
missions were not very desirable, on account of the
wretchedness of the country and the small number
of tributes, they were received as very meritorious
for heaven, although but little profitable when
looked at from a worldly standpoint.

The Recollect fathers Fray Benito de San Jose,
Fray Francisco de San Jose, and Fray Clemente de
San Nicolas having been assigned, with three other
companions, to the village of Binangonan, estab-
lished the first house and church, with the title of
San Guillermo; and two religious remained there.
Afterward they went to the village of Baler and
established a convent, under the patronage of St.
Nicholas of Tolentino. The third was the village
of Casiguran, with the advocacy of our father St.
Augustine. The fourth was established in Palanan,
with the title of Santa Maria Magdalena. The dis-
calced Augustinians resided for forty years in those
convents founded on the coasts of the Pacific, exclu-
sively consecrated to the service of God, and the
sanctification of their neighbors, and they attained
both objects with great spiritual advantages.

We had religious there of pure virtue, who were
imitating the virtues of the dwellers in the desert.
From those missions went forth our father Fray
Bartolome de la Santisima Trinidad, son of the con-
vent of Madrid. He lived much retired from inter-
course with men; and when he was elected pro-
vincial, in the year one thousand seven hundred and

1637-1638] AUGUSTINIAN RECOLLECTS 3 1 1

one -at which time all said that he was a person
unknown in Manila - Archbishop Camacho uttered
these words : " The election of the discalced Au-
gustinians has been and is, properly, an election by
God and by the Holy Spirit" While so great
advance did the missionaries on the opposite coast
make in their own sanctification, not less was the
gain in the vineyard entrusted to their care. They
made many Aetas and heathen children of the Cath-
olic church, and directed those souls along the paths
of eternal life. They had the special glory of num-
bering, among those whom they directed, some privi-
leged women endowed with the gifts of heaven, and
raised by the spirit of God to a height of Christian
perfection which confounds our lukewarmness in
His service. One of these was Sister Juana de Jesus,
a native of the village of Binangonan de Lampon, 141
an oblate nun of our order, who elevated herself with
the steps of a giant, even to the greatest and most
complete purification of her spirit, by her abstraction
from worldly affairs, by her heroic practice of all
the virtues, by her fervent daily communion, and by
the most lofty contemplation and the most clear
vision that God vouchsafed her of the mysteries of
our holy religion.

In the lamentable period of the missions between
the years one thousand six hundred and ninety-two
and one thousand seven hundred and ten, when no
religious came to us from Espaiia, our Recollect

* 41 This town is on the Pacific coast of Luzon, and is provincial
capital of Infanta (now annexed to province of Tayabas). It is
near the port of Lampon, which was used in the seventeenth
century as a harbor for the Acapulco galleons, as being more
accessible than any port in San Bernardino Strait. See [7. S.
Philippine Gazetteer, pp. 553, 554, 578.

3 1 2 THE PHILIPPINE ISLANDS [Vol. 2S

family was obliged to abandon this territory which
it had in trust, for the lack of evangelical laborers.
That action was taken in the provincial chapter of
one thousand seven hundred and four, and the mis-
sions above mentioned, which we had served for
more than forty years, were returned to the Fran-
ciscans.

At present we have only the following village in
the province of Laguna: [Calauan, with 957^ trib-
utes, and 2,734 souls.]

Province of Pampanga

This province, lying north of Manila - including
the district of Tarlac, which was separated from the
province in the year one thousand eight hundred and
seventy-three - is bounded on the north by Pangasi-
nan, on the south by the bay of Manila, on the east
by Nueva Ecija and Bulacan, and on the west by
Zambales and Bataan. In this province, which was
begun by the Augustinian Observantine fathers (who
still have it in charge) , permission to found missions
in the mountains of its territory which are on the
Zambales side was granted to the Recollect fathers,
by virtue of certain acts that were drawn up in the
superior government without summoning the father
provincial, because of the reports of certain persons
and the instance of other private individuals. By
those acts the conde de Lizarraga, governor of Fili-
pinas, charged the father provincial, Fray Jose de
San Nicolas, to assign missionaries to the localities
of Bamban and Mabalacat. The said father, because
of his great experience of these islands and their
inhabitants, explained to the vice-patron the impos-
sibility of those missions living, and the little result

1637-1638] AUGUSTINIAN RECOLLECTS 3*3

that could be expected from them on account of the
fierce and untamable nature of the mountaineers.
His petition had no effect, and three missionaries of
great merit and learning were sent. By dint of great
hardships, and, by living in the same manner as the
Indians, they succeeded in baptizing many; but when
they learned the fickleness of the Indian nature, and
that it was as easy for them to become baptized as it
was to take to the mountains to continue their former
mode of life, the missionaries proceeded more cau-
tiously in giving them the benefit of the regeneration.
[In this province the Recollects minister to the
following villages: Mabalacat, with 2,627 tributes,
and 11,163 souls; Capas, with 564 tributes, and 1,923
souls; O'Donnel, with 308^2 tributes, and 1,159
souls; and Bolso, with 144 tributes, and 749 souls.]

Province of Mindoro

This province, directed by an alcalde-mayor,
includes the island of the same name, that of Marin-
duque, that of Luban, and others less densely popu-
lated. Its boundaries are: on the north, the strait
of Mindoro; on the east and south, the sea of
Visayas; and on the west, the Chinese Sea.

In its extent, it is one of the foremost islands of
the archipelago. Its land is mountainous, its climate
hot; and during the rainy season it also exceeds other
provinces in humidity, whence results the richness of
the soil. There are found all the products of the
country in grains and foodstuffs. However, that
most fertile country fails of cultivation in its vast
areas because of the scarcity of laborers, and has not
been touched by the hand of man. Its conquest was
begun in the year one thousand five hundred and

3H ^T?tE PHILIPPINE ISLANDS [Vol. 28

seventy, in the district of Mamburao, by Juan de
Salcedo; and it was completed the following year,
along the coasts from the cape of Burruncan to that
of Calavite, by Miguel Lopez de Legaspi. The rest,
with the exception of the mountains in its center, has
been gradually subdued by the zeal of the regular
missionaries. The calced Augustinian fathers began
to diffuse the teaching of the gospel in this island,
and founded the village of Baco, from whose convent
the religious went forth to the spiritual ministry of
the converted Indians, who were then very few.

By cession of the Augustinians, the Franciscan
fathers entered this island. The said fathers were
not satisfied with preserving that already reduced,
but extended the light of the faith through the dis-
tricts of Pola and Calavite, until they were trans-
ferred to Camarines and Ilocos by the orders of
their superiors.

The fathers of the Society of Jesus came in to fill
the breach left by the Franciscans. They founded
the village of Naujan, which was governed to the
great gain of those Christians by Father Luis de San
Vitores, who left behind in that point a reputation
for virtue and holiness which was retained for many
years among the Indians. That father was with-
drawn, to begin the conversion of the Marianas
Islands. His associates followed him, and the Chris-
tian souls of Mindoro remained under the direction
of the secular priests who were placed there by the
archbishop for their direction.

When the Recollect fathers had to leave the min-
istries of Zambales which they had conquered and
established at the cost of their blood and by heroic
labors, an order came at that same time from the
court of Espana, decreeing that the island of Min-

1637-1638] AUGUSTINIAN RECOLLECTS 3 1 5

doro be entrusted to a religious family chosen from
those existing in this country. The governor of Fili-
pinas, by the advice of the archbishop, thought to
compensate the Recollects for the loss of their primi-
tive religious conquests in the province of Zambales,
by conferring on them the parishes of Mindoro.

The Recollects resigned themselves to this dispro-
portionate change, since the exertions made to avoid
it availed nothing. By virtue of the order issued by
his Excellency, the captain-general, Don Juan de
Vargas, directed to the province of San Nicolas
(decreeing that it should take charge of the missions
of Mindoro), the then provincial, Fray Jose de San
Nicolas, assigning laborers for that new acquisition.

Father Diego de la Madre de Dios was assigned
to the district of Baco, which belonged to the
bachelor Don Jose de Rojas; Father Diego de la
Resureccion, to the curacy of Calavite, taking the
place of Licentiate Don Juan Pedrosa; Father Bias
de la Concepcion, to the parish of Naujan, replacing
the priest Don Martin Diaz. All the above was
effected in the year one thousand six hundred and
seventy-nine.

The Recollects entered upon the preaching in
Mindoro, in obedience to the orders of the govern-
ment. That was their reason for believing that their
stay in that territory was not to be transitory, but that
they could contemplate the organization of that ter-
ritory upon foundations intended for its increase and
the greater welfare of its inhabitants. For that pur-
pose they planned to make the best division possible
of mother missions and those annexed, assigning for
each of the regular missionaries the barrios and
visitas which were nearest his residence, in order that
he might aid all of them in their needs.

316 THE PHILIPPINE ISLANDS [Vol.28

The apostolate of the Recollects in this island
continued without interruption until the year one
thousand seven hundred and eighty-four, when the
scarcity of men in the province of San Nicolas forced
them to renounce it. They reassumed their missions
there in the year one thousand eight hundred and
five, when the cause that occasioned their cession
ceased to exist

[The villages and missions in charge in this prov-
ince are as follows: Calapan, with 1,335^ tributes,
and 4,495 souls; Naujan, with 1,687^ tributes, and
5,408 souls; Puerto-Galera, with 544 tributes, and
1,655 souls; Sablayan, with 756^ tributes, and 2,520
souls; Mangarin, with 366 tributes, and 859 souls;
and Boac, with 3,117 tributes, and 13,562 souls.]

BISHOPRIC OF JARO
The provinces of Romblon, Calamianes, and
Negros, which are administered by the Recollect
fathers, were formerly included in the spiritual
jurisdiction of the bishopric of Santisimo Nino de
Cebu. At present they are comprehended in the
bishopric of Santa Isabel de Jaro, which was created
by apostolic bull dated May twenty-seven, one thou-
sand eight hundred and sixty-five. That bull was
issued by his Holiness Pius IX; it dismembered
several provinces of the archipelago from the bish-
opric of Cebu, and constituted the fourth bishopric
of Filipinas, which is suffragan to the metropolitan
of Manila.

District of Romblon
This district, which is composed of a group of
islands, today forms one politico-military com-
mandancy, which includes the villages of Romblon,

1 63 7-1638] AUGUSTINIAN RECOLLECTS 3*7

Banton, Badajoz, Cajidiocan, Odiongan, Looc, and
Magallanes. All those villages can be called the
creation of the Recollects, who, when they touched
this territory, encountered a small number of Chris-
tians scattered through the mountains of what is now
the chief district. By exposing their lives (and also
losing them when the honor of God, or the interest
of the monarchy of Espafia, demanded it) , they have
succeeded in establishing many important villages
from the wild settlements that they received.

The few Christians of those islands composed the
annexed village or visita of the curacy of Ajuy in
the island of Panay ; and as it was very troublesome
for the cura charged with their spiritual nurture to
visit them, because of the risk that he ran in crossing
over, and the strength of the currents, he maintained
there a secular assistant who administered the sacra-
ments.

The priest Don Francisco Rodriguez, charged
with the unquiet and uncomfortable life in that
benefice, being worn out, discussed with the father-
provincial of the Recollects, Fray Jose de la Anun-
ciacion, a satisfactory exchange. He also renounced
his right to the proprietary curacy, whereupon the
bishop of Cebu, Don Pedro de Arce, with the con-
sent of this superior government, gave us the spir-
itual administration of Romblon, Sibuyan, Usigan
(or the island of Tablas), Simara, Banton, and
Sibali 142 (which is called Maestro de Campo by
the Spaniards). The province of San Nicolas re-
ceived those places, for they considered them as the

142 This name is still retained, as an alternative appellation of
Point Concepcion, which is on the southeastern coast of Maestro
de Campo Island, off west coast of Mindoro.

3 x 8 THE PHILIPPINET5LANDS [Vol. 28

entrance into the Visayas Islands, and a good step-
ping-stone for their religious to go to the lands of
Cebu and Caraga. Consequently, the Recollects
began to increase and organize what had until then
been useless, in the year one thousand six hundred
and thirty-five.

[The villages and missions in the Recollects*
charge are the following: Romblon, with 1,341
tributes, and 5,858 souls; Badajoz, with 711 tributes,
and 3,356 souls; Banton, with 1,181^2 tributes, and
4,717 souls; Cajidiocan, with 1,304 tributes, and
7,132 souls; Odiongan, with 5,705 souls; Looc, with
5,449 souls; and Magallanes, with 283^ tributes,
and 859 souls.]

I Island and province of Negros

This island, located to the south of Manila, is
bounded on the north by the Visayan Sea, on the
south by the sea which separates it from Mindanao,
on the east by the channel which separates it from
Cebu, and on the west by the sea that separates it
from Paragua. It is one hundred and twelve leguas
from Manila; its length north and south is forty
leguas, and its breadth from east to west eleven.

The centuries of the conquest tell us that already
was the religious habit of the discalced Augustinians
known in this most fertile province; for in the year
one thousand six hundred and twenty-two, brother
Fray Francisco de San Nicolas, a native of Cadiz,
made a voyage from Negros to Manila. During
that voyage he suffered terrible storms, escaping as
by a miracle. That voyage was on business for the
service of the church, which proves that, in its begin-
nings, the Recollects had sown the seeds of the gospel

1637-1638] AUGUSTINIAN RECOLLECTS 3*9

in that territory. In the year one thousand six hun-
dred and twenty-two, father Fray Jacinto de San
Fulgencio founded the convent which was called
Binalgaban, and which exercised spiritual care over
one thousand five hundred families. The said mis-
sion passed to the Society of Jesus. The divine
Goodness wrought some wonderful events for the
conversion of this island of Negros. [One of these
is mentioned.]

But that germ was to produce its abundant and
wonderful fruits in the nineteenth century. The
observation of the prodigious improvements which
four religious who entered this island with the rich
treasure of religion, to promote the spiritual and
material welfare of their fellows, have been able to
produce, was reserved, in the designs of Providence,
for our epoch. By the force of their preaching the
Catholic worship is receiving an increase of a hun-
dredfold; the villages are dividing, and the parishes
are multiplying; the population is assuming a new
character of culture and civilization; those Indians
are becoming affable, industrious, and enterprising;
and they are very rapidly attaining the moral and
material recompenses due to their labor.

His Excellency, the most illustrious Don Fray
Romualdo Jimeno, bishop of Cebu, under date of
April fifteen, one thousand eight hundred and forty-
eight, represented to the superior government the
scarcity of native priests for supplying the curacies
in this province, petitioning at the same time that
the spiritual administration of the said province be
entrusted to one of the excellent orders in Filipinas.
The governor and captain-general, Don Narciso
Claveria, conde de Manila, assented to the proposi-

3 2 ° THE PHILIPPINE ISLANDS [Vol. 28

tion of the diocesan, and entrusted the island of
Negros to the province of the Recollect fathers, by
his decree of June twenty, one thousand eight hun-
dred and forty-eight. The very reverend father-
provincial, Fray Joaquin Soriano, received such an
arrangement with due thanks ; and immediately sent
the vice-patron his nominations for the curacies of
Siaton, Cabancalan, and Amblan-of which those
chosen assumed possession in the following year, one
thousand eight hundred and forty-nine.

From that date the population has increased
greatly. The barrios have risen to be settled villages,
and what were visitas have become canonically-
erected parishes. Agriculture has received a rapid
and enormous impetus; and the uncultivated lands,
which were full of brambles, have been transformed
into productive fields. That most fertile soil yields
the rich products of sugar, abaca, and coffee, and
that with an abundance unknown in other regions of
this archipelago. Churches have been built, and
convents for the decent housing of the Spanish priest
and the holy functions of our order. Roads have
been built, which have made communication easy.
Solid bridges of great beauty have been constructed ;
the waters of the rivers have been taken to fertilize
the fields; and in the neighborhood of the rivers a
number of hydraulic machines and steam engines
have been set up, the natural sciences being called
in to adapt their most powerful aid to the work. The
natives of this island, instructed and continually
stimulated by their parish priests, have proved by
experience the value of agriculture, when it is
favored by nature and when they cooperate with
their labor ; and what labor can do when aided with

1637-1638] AUGUSTINIAN RECOLLECTS Z 21

intelligence that does not become weakened before
troubles, but is directed with untiring constancy and
endurance.

[The villages and missions of this province in
charge of the Recollects are as follows: Cagayan,
with 1,251^ tributes, and 4,521 souls; Siaton, with
1,806 tributes, and 8,512 souls; Zamboanguita, with
1,060 tributes, and 4,050 souls; Dauin, with 1,261 54
tributes, and 5,855 souls; Bacong, with 1,81654 trib-
utes, and 8,020 souls; Nueva- Valencia, with 1,40054
tributes, and 5,387 souls; Dumaguete, with 2,806
tributes, and 12,824 souls; Sibulan, with 1,222^
tributes, and 4,817 souls; Amblang, with 1,436 trib-
utes, and 5,744 souls; Tanjay, with 1,941 y 2 tributes,
and 9,698 souls; Bais, with 752^ tributes, and 3,204
souls; Manjuyod, with 841 tributes, and 4,063 souls;
Tayasan, with 987 y 2 tributes, and 4,009 souls; Gui-
julngan, with 331 tributes and 1,441 souls; Tolong,
with 353 tributes; Bayauan, with 51 tributes, and
291 souls; Inayauan, with 95*4 tributes, and 316
souls; San Sebastian, with 148 tributes, and 436
souls; Escalante, with 2,13354 tributes, and 5,429
souls; Cadiz, with 1,18754 tributes, and 3,842 souls;
Saravia, with 2,140 tributes, and 9,825 souls; Minu-
luan, with 1,85454 tributes, and 9,637 souls; Bacolod,
with 1,90554 tributes, and 8,059 souls; Murcia, with
1,400 tributes, and 6,500 souls; Sumag, with 1,17954
tributes, and 3,772 souls; Valladolid, with 2,56754
tributes, and 9,430 souls; San Enrique, with 1,155
tributes, and 4,463 souls; La-Carlota, with 1,131 trib-
utes, and 3,068 souls; Pontevedra, with 1,45154 trib-
utes, and 4,683 souls; Ginigaran, with 2,18554 trib-
utes, and 9,728 souls; Isabela, with 832 tributes, and
3,171 souls; Gimamaylan, with 1,641 tributes, and

322 THE PHILIPPINE ISLANDS [Vol. 28

6,402 souls; and Cabancalan, with 1,5503/2 tributes,
and 6,449 souls. The missions of Inagauan, San
Sebastian, and Bayauan, were established in 1868,
while that of Tolon had been established in 1855.
In the twenty-eight villages above mentioned, there
are about forty Recollect missionaries, who are in
charge of two hundred thousand souls. The fertility
of the island of Negros and the opening up of the
country in modern times have caused a great increase
in population from the near-by provinces of Cebu,
Bohol, Iloilo, Antique, and Capiz. Agriculture has
been greatly advanced and other improvements
brought in by the Recollects.]

Province of Calamianes

These islands, located to the south of Manila, form
in their multitude an archipelago. Many of them
of small extent, are inhabited; others are the tem-
porary habitation of the natives, who go thither to
sow their fields, because those lands are suitable for
farming; and others form a civil village and are
religiously organized. The northern boundary of
this archipelago is the Chinese Sea ; the eastern, that
of Visayas; the southern, the island of Paragua,
which is included in this province; and the western,
the Chinese Sea. The capital is about one hundred
leguas from Manila. It has a military government
and an alcalde-mayor for its judicial business. As
regards religion, all the parishes existing in Calami-
anes belonged to the bishopric of Cebu from the
time of their reduction until the bishopric of Jaro
was erected, when all these parishes passed to its
jurisdiction.

In the year one thousand six hundred and twenty-

1637-1638] AUGUSTINIAN RECOLLECTS 3 2 3

two, the numbers of the discalced Augustinians were
increased by the second and third missions who had
come from Espana, and by certain men who had
taken the habit in the convent of Manila. Conse-
quently, they were prepared to undertake new enter-
prises for the increase of the faith, and to go to
points distant from the metropolis in order to spread
the knowledge of the Christian name to those people
who were living in heathendom.

[The early details of this mission have been fully
given in previous volumes. The villages and mis-
sions of this province (a number of which are
islands) in charge of the Recollects are as follows:
Cuyo, with 2,392 tributes, and 9,475 souls ; Agutaya,
with 519^2 tributes, and 2,258 souls; Paragua, with
6i8>4 tributes, and 3,219 souls; Dumaran, with 785
tributes, and 1,416 souls; Puerto-Princesa, with 573
souls; Culion or Calamian, with 8713/2 tributes, and
2,438 souls ; and Balabac, with 581 souls. The Recol-
lect martyrs of the province of Calamianes are as
follows: Francisco de Jesus Maria; Juan de San
Nicolas, 1638; Alonso de San Agustin; Francisco de
Santa Monica, 1638; Juan de San Antonio; Martin
de la Ascension; Antonio de San Agustin, 1658;
Manuel de Jesus y Maria, 1720; Antonio de Santa
Ana, 1736. The fathers of this province held in
captivity were Onofre de la Madre de Dios, Juan
de San Jose, Francisco de San Juan Bautista, and
Pedro Gibert de Santa Eulalia.]

BISHOPRIC OF CEBU
Province of Cebu
[The Recollects land at Cebu on their first arrival
from Spain, and are later conceded a chapel by

3 2 4 THE PHILIPPINE ISLANDS [Vol. 28

Bishop Pedro de Arce near the city, where they
found a convent. We translate:]

. . . In later times, the edifice has been im-
proved and modified; the most notable of these
changes was that of a few years ago, which has made
the convent larger and more beautiful, thus making
it possible for it to attain its object - namely, the
entertainment of the religious who go to Visayas,
and of the sick who are compelled to go to Cebii to
be cured of their ailments. The church is also very
large, and suitable for the celebration of religious
functions with the solemnity and splendor of the
Catholic worship. The faithful of Cebu and of the
immediate village of San Nicolas attend that church,
in order to fulfil the Christian precepts and receive
the sacraments. As there are always religious
instructed in the Visayan language, many devout
persons daily frequent the church of the Recol-
lects. . . .

In the beginning of its foundation, this convent
had in charge the spiritual administration of the
souls in the island of Maripipi, by concession of the
above-mentioned bishop ; but later, through the force
of various circumstances that occurred, the natives
of the said island went to the curacy of Bantayan,
and the convent remained free and without any obli-
gation so far as they were concerned. At present the
religious of the community labor as far as possible in
the welfare of the souls of those near by, moved only
by reasons of charity, and by the greater glory of
God, which they seek in its entirety.

[The Recollect villages in this province are as
follows: Danao, with 2,797^ tributes, and 13,012
souls; Mandaue, with 2,408 tributes, and 11,034.
souls; Liloan, with 1,385^ tributes, and 6,962 souls;

1637-1638] AUGUSTINIAN RECOLLECTS 325

Consolacion, with 982 }4 tributes, and 4,277 souls;
Compostela, with 3,830 tributes, and 4,856 souls;
Catmon, with 965^ tributes, and 4,988 souls; Car-
men, with 4,259^ tributes, and 5,588 souls; Camotes
Islands, with 1,158 tributes, and 5,660 souls; Pilar,
with 1,145^ tributes, and 5,600 souls; and San Fran-
cisco, with 1,304 tributes, and 5,831 souls.]

Island of Bohol

Situated in the center of the Visayas Islands, and
bordered on its eastern part by the island of Leyte,
having the great island of Mindanao on its southern
side, and being very near the island of Cebu on the
north, Bohol formed an integral part of the territory
of that province until the year one thousand eight
hundred and fifty-four, when a royal order dated
July twenty- two was received in which the creation
of the new province of Bohol was decreed.

The true beliefs of our holy order were received
in that territory from the first time of the preaching
of the gospel in this archipelago. The people of
Bohol believed in the God of the Christians as
quickly as He was announced to them, and became
docile sons of the Catholic church without opposing
that obstinate resistance to the good news which was
experienced in the other islands, and which cost the
life of one of its first apostles. If they remained in
their first heathendom, it had not come to take the
gross forms of a corrupted idolatry, applying the
great idea of the divinity to despicable objects. Free
of this inconvenience, when the majesty and gran-
deur of our God was manifest to them, they revered
His adorable perfections. Even though there were
perverse inclinations in the hearts of those natives,
they were not given to polygamy; and when the holy

326 THE PHILIPPINE ISLANDS [Vol. 28

law of God was explained to them, and the respect
that the sanctity of marriage (which was elevated
by Jesus Christ to the dignity of a sacrament) merits
among Christians, they received these doctrines with-
out any repugnance, since they were already free
from the great obstacles which perversity and cor-
ruption, elevated to their highest power - namely,
to have polytheism and idolatry as their foundation
and support - can present against those doctrines. In
the year one thousand five hundred and ninety-five,
the Jesuit fathers, Torres and Sanchez, 143 came to
this island, and very soon established the Catholic
religion in Baclayon. Later, they founded a church
and convent in Loboc ; and then went to a site called
Talibon, and overran the rest of the island, where
they were able to conquer the difficulties which pre-
sented themselves in the way of submitting to their
rule -born rather of repugnance to the Spaniards
than of systematic opposition to the Christian faith.
When Legaspi passed by Bohol and anchored at
Jagna 144 in the year one thousand five hundred and
sixty-four, he already had occasion to observe that
same thing; and the explanation given him by a
Moro from Borneo whom he had found there trad-

143 Referring to Gabriel Sanchez and Juan de Torres (vol.
xn, pp. 301, 310-313). The former entered the Society in its
Toledo province, about 1589; and, seven years later, went to join
the Philippine mission. He spent some twenty years in labors
among the Visayan natives; and died at Palapag, aged forty-eight
years, on January 1, 161 7. Juan de Torres was born at Montilla,
in 1564, and entered the Jesuit order at the age of nineteen. He
came to the islands with Sanchez, in 1596, and the two were
colaborers in Bohol. After many years of work in the Visayas,
Torres was obliged by ill-health to return to Manila; he then
learned the Tagal language, and labored among the mountaineers
of Bondoc. He died at Manila, January 14, 1625. (See Murillo
Velarde's Hist. Philipinas, fol. II, 30.)

144 The name of a point and a village on the southeastern coast
of Bohol.

1637-1638] AUGUSTINIAN RECOLLECTS 3^7

ing, was, that two years before eight vessels from the
Molucas had committed great outrages, and those
pirates had said that they were Castilians ; and since
they were of the same color and bore the same arms
[as the Spaniards], the people of Bohol imagined
that the Spaniards would do the same thing to them
as the men of the eight Portuguese boats had done. 145
When Christianity had acquired a great increase in
that island, hell, angered by those spiritual improve-
ments, availed itself of the instrumentality of certain
Moros of Mindanao, in order, if possible, to choke
the seed of the gospel. Knowing that the best means
of attaining that object was to make them rebel
against the Spaniards, who had brought to them the
happiness of their souls, hell stirred up a rebellion
which had the same causes, and was invested with the
same forms as the insurrection of Caraga, and was
of more lasting effect The missionaries having
absented themselves in order to celebrate in Cebu the
beatification of St. Francis Javier, which was cele-
brated in the year one thousand six hundred and
twenty-one, two or three criminals who were wan-
dering through the mountains seduced the tribes, as
the messengers of the diguata [i.e., divinity], to
refuse obedience to the Spaniards, to abandon their
settlements, and to unite together on the heights in
groups, to make themselves feared. Of six villages
formed by the Jesuit fathers, only two remained
faithful 146 to the king of Espana ; while the rest took

145 See LegazpFs account of this, in vol. ii, pp. 207, 208.

146 These were Loboc and Baclayon; see Murillo Velarde's
account of this rebellion (Hist. Philipinas, fol. 17, 18). It was
put down by Juan de Alcarazo, alcalde-mayor of Cebu, with fifty
Spaniards and one thousand friendly Indians (1622). Murillo
Velarde says: "The Boholans are the most warlike and valiant
among the Indians."

328 THE PHILIPPINE ISLANDS [Vol. 28

arms against the constituted authorities, and formed
bands which displayed a hostile attitude in the hills
and high places - so that it was necessary to employ
force and violent measures, in order to make them
return to the fulfilment of their duty. Exemplary
punishments were inflicted, which procured a partial
result. But that subversive idea was one of fatal
consequences, and produced some pernicious fruits
so lasting that they have come down almost to our
own days.

Entrance of the Recollect fathers into the
island of Bohol
If in the seventeenth century a rebel voice - which
emancipated from their obedience and respect to the
authorities many unthinking persons, who adhered
to the sedition - sounded in the mountains of Bohol,
in the eighteenth century that voice, instead of hav-
ing been completely extinguished, had continued to
increase. We have admitted the valiant character
of those natives, and granted their natural aptitude
in the use of weapons; concurrent with these were
various other causes which aroused and increased
their disaffection, which had been extended to a very
considerable number. Captained by intrepid lead-
ers -as for example, Dagahoy, Ignacio Aranez,
Pedro Bagio, and Bernardo Sanote-they had
formed a body of insurgents in the mountains of
Inabangan and Talibon. That gave the superior
government plenty to think about, because of the
many years that the insurrection was in existence;
and because it always continued to increase until
Fathers Lamberti (the missionary of Jagna) and

1637-1638] AUGUSTINIAN RECOLLECTS 329

Morales 147 (of Inabangan) were sacrificed by them,
a little after the middle of the past century. In such
condition, then, was public order in the province of
Bohol; and the Spanish name enjoyed so little re-
spect in that restless and disorganized island when,
inasmuch as the Jesuit fathers had left all the Spanish
dominions, their administration was adjudged to us,
in the year one thousand seven hundred and sixty-
eight. Father Pedro de Santa Barbara was assigned
as cura of Baclayon, and other Recollect religious to
the villages of Loon, Maribohoc, Tagbilaran, Dauis,
Jagna, Dimiao, Loboc, and Inabangan, which are
the eight missions existing in that island in the above-
mentioned epoch. A most difficult undertaking was
offered to the zeal and loyalty of the first Recollects
who entered Bohol. A great prudence united with
the greatest zeal, great valor with a knowledge of all
the difficulties, and a foresight of all the results, were
necessary to rise superior to that so difficult situation,
and to fulfil their social and religious trust in so
delicate circumstances, as was advisable to the service
of religion and the greater dignity of our country.
When the father vicar-provincial of our new min-
istries, who was then the cura of Baclayon -a re-
ligious of great energy, of proved zeal, and of not
common daring -found himself in peaceful posses-
sion of the spiritual administration of all the reduced
villages, he thought seriously of probing to the bot-

147 Giuseppe Lamberti, an Italian, was born November 25,
1691; and entered the Jesuit order October 15, 1716. In the
following year, he set out for the Philippine missions; and finally
was slain by the natives, January 24, 1746. Sommervogel thus
mentions him (Bibliotheque, iv, col. 1412), but does not speak
of Morales.

33° THE PHILIPPINE ISLANDS [Vol. 28

torn the beginning and progress of the rebellion, its
actual condition, and the disposition of their minds.
He established correspondence with the leaders, held
several conferences with them, acquired their utmost
confidence, and succeeded in obtaining the submis-
sion of Dagahoy; and the other leader, Bernardo
Sanote, also returned to the service of God and of his
Majesty. The Recollects proceeded with so fine tact
to make themselves masters of the wills of those
untamable mountaineers, that, in a short time after
their arrival, they no longer needed an armed force
for the security of their persons - although until then
pickets of soldiers were maintained in nearly all the
villages for the defense of the ministers. Conse-
quently, the soldiers were able to retire from Loay,
Maribohoc, and Loon, but always remained in Ina-
bangan, Jagna, and Tagbilaran - not for the purpose
of protecting the ministering fathers, but to prevent
all devastation and disorder on the part of those who
were not subdued. A general amnesty was granted
to all the delinquents who had taken to the moun-
tains. That produced many submissions, although
it did not wholly extinguish an evil whose roots were
so old, and which responded to so many causes as
had contributed to its growth. Its final consequences
lasted until the beginning of the present century; and
when it was believed necessary to obtain the complete
tranquillity of the island and the entire extinction of
the rebels, an expedition was formed in the time of
General Ricafort, composed of one thousand one
hundred men - who were enrolled in Cebu, and were
embarked to fulfil their destiny on May eight, in the
year one thousand eight hundred and twenty-seven.
The governor of Cebii, Don Jose Lazaro Cairo, com-

1637-1638] AUGUSTINIAN RECOLLECTS 331

manded those forces. He was accompanied by the
ex-father-provincial, Fray Miguel de Jesus, parish
priest of Danao; and by father Fray Julian Bermejo,
ex-provincial of the calced Augustinians, parish
priest of Boljoon. The outcome of the expedition
was all that could be desired ; insubordination ceased
to exist in the interior of Bohol, and the last remnants
of the emancipated came to an end in all parts of the
island. The fruits of peace began to appear; and
from that time all the inhabitants, at the same time
while they acquired the habits of obedience and
respect, began to experience a new era of prosperity,
and the satisfaction consequent on the social life.
From that time the population has greatly increased;
and all the inhabitants remain faithful to their duties,
very respectful to all authority, and faithful vassals
to the king of Espana.

For more than one century all this island has been
under the spiritual direction of our province. Dur-
ing that time the number of the Catholics has in-
creased in so prodigious a manner that it has been
raised to a number almost triple what it was when
we received it. At that time it was an integral part
of the province of Cebu. At present it forms a
prbvince by itself, and is one of the most populous
of the archipelago; and its people are closely settled
and compact, active and industrious, diligent and
laborious.

We received eight missions in this province, which
were the eight regularly organized villages which
then existed. Their spiritual direction occasioned
great sorrows to the ministers of that time, some of
these even succumbing as victims to the insolence and
obstinacy of their own children. Today we count

33 2 THE PHILIPPINE ISLANDS [Vol.28

one hundred and ten years of our existence in that
district, and we cannot write of those natives a single
page like those of their old history, which was full
of disagreeable, and some horrible, relations -
whether because the Recollects had an understanding
of the peculiar dispositions of those Indians, and the>
means suitable to gain their respect and obedience;
or whether, perchance, one might say that the people
of Bohol have had sufficient penetration to observe
in their conduct certain manners so considerate and
so full of demonstrations of benevolence, which sen-
timents of compassion and interest in the adversities
and lack of resources of their parishioners, would
cause in the minds of their new parish priests.
Whichever of these may be accepted to explain the
long period of our stay in Bohol, exempt from all
trouble, and the steady increase in our enjoyment of
the consideration and confidence of our proteges, we
shall always make known the facts - very surprising
and very gratifying to our corporation - that were
already begun to be observed from the year one
thousand seven hundred and sixty-eight, when the
first Recollects went to that island. They were
received without any opposition, obeyed without
repugnance, and were loved and respected; and
these mutual relations have continued without any
lapse until the present time.

[The towns of this Recollect province are the fol-
lowing: Loon, with 3,097^ tributes, and 17,202
souls; Calape, with 2,627 tributes, and 8,187 souls;
Tubigon, with 2,109*^ tributes, and 10,008 souls;
Inabangan, with 1,568 tributes, and 7,024 souls; Ge-
tafe, with 144 tributes, and 3,912 souls; Talibon, with
1,089 tributes, and 8,558 souls; Ubay, with 669 trib-

1637-1638I AUGUSTINIAN RECOLLECTS 333

utes, and 2,844 souls; Candijay, with 738 tributes,
and 5,030 souls; Guindulman, with 1,994^ tributeSi
and 9,600 souls; Sierra-Bullones, with 541 )A trib-
utes, and 2,235 souls; Duero, with i,i75J4 tributes,
anc * 5>35 2 souls; Jagna, with 2,431 tributes, and
11,829 souls; Garcia-Hernandez, with 1,225^ trib-
utes, and 6,847 souls ; Valencia, with 1,307^ tributes,
and 7,099 souls; Dimiao, with 1,717^ tributes, and
8,280 souls; Lila, with 879 tributes, and 4,023 souls;
Carmen, with 749 tributes, and 3,575 souls; Bilar,
with 1,28.1 J4 tributes, and 5,669 souls; Balilijan, with
1,051^ tributes, and 5,998 souls; Catigbian, with
651^ tributes, and 2,759 souls; Loboc, with 2,469
tributes, and 11,430 souls; Sevilla, with 996^ trib-
utes, and 4,835 souls; Loay, with 1,759 tributes, and
8,171 souls; Alburquerque, with 1,191 tributes, and
5,319 souls; Baclayon, with 2,609 tributes, and 1 1,142
souls; Tagbilaran, with 1,954 tributes, and 11,081
souls; Paminguitan, with 5,705 souls; island and
village of Dauis, with 1,889 tributes, and 9,090 souls;
Panglao, with 1,457 tributes, and 6,543 souls; Mari-
bojoc, with 3,372 tributes, and 18,200 souls; island
and village of Siquijor, with 1,740 tributes, and 7,800
souls; Canoan, with 1,465 tributes, and 7,082 souls;
Laci, with 1,180^ tributes, and 5,403 souls; and San
Juan, with 1,143 tributes, and 5,280 souls.]

The province of Bohol at the present time

After having mentioned in rapid survey the vil-
lages of which this province is at present composed,
which are otherwise so many quiet groups of honest
and industrious natives -who form, in the religious
estate, the same number of parishes canonically estab-
lished, each one with its own pastor, who is charged

334 THE PHILIPPINE ISLANDS [Vol. 28

to watch over them through the functions of religion,
and to dispense the sacraments and other benefits of
religion to the souls of his respective parish -and
having enumerated the communities that make up
the general total of the population of what is now
one of the most populous provinces of the archi-
pelago : a meditative mind goes back about one cen-
tury with the desire of ascertaining the state of the
province in that time, since now we are seeing its
condition in our own time. It has been stated above,
in the introduction, that the villages having regular
ministers were eight in number. In regard to canon-
ical legislation then in force, those ministers had the
character of missionaries, and not of parish priests.
They labored in the salvation of souls with the apos-
tolic zeal generally recognized (and denied by no
one), which is characteristic of the fathers of the
Society of Jesus. But the social state of those natives
was a hindrance to the abundant fruit that ought to
be expected from the fervent devotion and charity
of so distinguished missionaries.

The insurrections which took place in Bohol in
the seventeenth and eighteenth centuries had suc-
ceeded in forming a considerable body of malcon-
tents who raised the banner of rebellion and dis-
order; and the disorder at the same time when it
destroyed the obedience of most of their subjects to
the authorities, also influenced very directly the
advancement of Catholicism, and gave as a result
that all those who took to the mountains, thus being
separated from the immediate neighborhood of the
eight churches then existing, returned to the habits
of heathenism at the same time when they passed to
the camp of freedom. Other things also were added

1637-1638] AUGUSTINIAN RECOLLECTS 335

to the causes which diminished the abundant fruits
of the priestly ministry. That coldness of the people
of Bohol toward the Spanish name, observed long
before by Legaspi at the time of the discovery, and
certain opposition inspired by some captious natives
who favored but little the very zealous ministers of
Jesus Christ (who were sacrificing their own exist-
ence for the eternal salvation of those souls), placed
this territory in an abnormal condition, taking from
it the forces necessary for its advancement and pros-
perity. Above all, peacefulness had left those shores,
a loss which made it impossible to give signs of life
and social and religious increase. One hundred and
ten years have elapsed since the discalced Augus-
tinians first entered Bohol. They did not go there
as conquistadors ; they did not go to preach the name
of Christ to heathenism and idolatry; they did not
go to make new vassals for the king of Espafta of a
people who had not sworn their obedience. The
mission of the Recollect fathers to the island of
Bohol was to continue the tasks of the Jesuit fathers;
to preach the divinity of our Lord Jesus Christ, just
as the Jesuits did; and to present themselves to the
observation of those natives in their apostolic and
religious bearing, as worthy imitators of so zealous
priests. They also had the thorny task of inculcating
habits of gratitude and obedience in discontented
minds; and of reducing a considerable number of
rebels to the payment of the royal tribute, who had
already begun a struggle, with some pretensions to
triumph. The hope of religion and society in the
discalced Augustinians, in the difficult circumstances
through which the island of Bohol was passing when
they took charge of its administration, was that peace

33 6 THE PHILIPPINE ISLANDS [Vol.28

would be extended to the remotest corners of its ter-
ritory, so that the religious beginnings would have
an efficacious influence on the misguided multitude,
and Spanish authority would completely dominate
men and things which had been separated from its
beneficent influence. Facts are demonstrating with
the greatest clearness that the Recollects attained
abundantly the end of all their aspirations. At
present we are experiencing that the reality exceeds
the hopes that could animate them when they entered
on their task. The universal harmony that this prov-
ince enjoys in the present century, and the state of
prosperity in which all the natives live, as well as
the growth of population, and the increase of cul-
ture, religious fervor, and instruction that they enjoy
- all this speaks very loudly in favor of the preaching
of the Recollects in Bohol. These considerations
also demonstrate with the greatest clearness that, even
if the Recollects were not its conquistadors, they are
without dispute the instruments employed by Provi-
dence for its political and religious advancement;
and that they are with all propriety the pacifiers and
restorers of the beginnings of Christian society in
that island, which was in confusion until that time.
As soon as they entered, a relation of sympathy was
established between them and their proteges, as hid-
den as it was intimate, by virtue of which they were
enabled to direct all their individual forces to the
attempt at perfection and the improvements that they
had planned. As they always directed these success-
fully, and were always obeyed with promptness, they
were enabled to realize the material and intellectual
transformation of that district newly entrusted to
their care. There are at present thirty-three parishes

1637-1638] AUGUSTINIAN RECOLLECTS 337

in this province, according to the preceding relation.
In each one of them has been erected a Catholic
temple, sufficient in itself alone to give glory to the
hand that has directed it. In all of those parishes
there is a parish house -more or less elegant, but
always sufficiently solid and suitable - which is teach-
ing to the present generation (and the future one
also) the fatigues that the Recollect must have en-
dured who placed the first stone and finished the
work. In each of those parishes (which are a like
number of villages), public halls have been con-
structed under the direction of the parish priests. In
all of them schools for both sexes have been erected,
where religious instruction is given to them. Since
this exercises its proper influence on the minds of the
youth, it has succeeded in forming the present gen-
eration -who are established in all the beliefs of our
true religion, exactly observant of the practices which
it imposes upon them, thankful and respectful to the
ministers of Jesus Christ, and very diligent in the
fulfilment of their social duties, all those who pay
tribute to his Majesty being comprehended in this
obligation.

The number of those who paid tribute in this
island could not have been very large in the eight
missions that existed when the island came into our
possession, when one considers the state of insubor-
dination in which that multitude were living, most
of whom were separated from organized society and
in revolt in the interior of the territory. In propor-
tion as it continued to assume its normal state, and
commenced to enjoy the peace that it has at the
present time, its population continued to increase,
and in the year one thousand eight hundred and

33^ THE PHILIPPINE ISLANDS [Vol. 28

thirty-eight was more than one hundred thousand
souls; in one thousand eight hundred and fifty-two,
the total of its population was increased to one hun-
dred and fifty thousand; at present the island of
Bohol, which is a province, has a population of two
hundred and sixty thousand souls. 148

This prodigious increase of inhabitants in an area
so small, and amid conditions so little advantageous
for agriculture, has no other explanation than the
conscientious and constant labor of the regular parish
priests, each of whom notes in his respective parish
register with scrupulous niceness the heights and
depths of his district, without any of the alterations
that can modify the statistics of his village escaping
his eye; and who assigns to their respective dwellings
men and women, and youths and old people, with the
correct date of their birth. From this patriotic labor
it results that the obligations of the royal treasury
are satisfied by all the people of Bohol at the moment
when they become of proper age.

Reflecting upon the advantageous conditions by
which the character of those peoples has been modi-
fied, and how they have been completely withdrawn
from those untamable and savage forms of life which
lasted until the last century, and that they have at
present become fond of work, respectful to authority,
and grateful in their social intercourse, we can infer
that the ministers of the order who are at present
watching over the necessities of their souls are labor-
ing tirelessly in the confessional, are preaching the

148 The present population of the island of Bohol is 269,223,
which is all civilized. See Census of the Philippine Islands: 1903,
Bulletin No. 7, " Population of the Philippine Islands " (Wash-
ington, 1904), published by the Department of Commerce and
Labor.

1637-1638] AUGUSTINIAN RECOLLECTS 339

word of God without cessation, and are consoling the
sick in their most remote dwellings. In the midst
of so many lofty occupations of the religious min-
istry, the Recollects have been able to study even the
physical necessities of their proteges, and the in-
genious manner of making these lighter. To their
direction is owing the different industries proceeding
from the products of the earth, which, prepared and
elaborated with due intelligence, furnish other kinds
of business, permitted and honorable, which afford
abundant means for the life and support of those
natives. If agriculture does not furnish most abun-
dant products, because of the nature of the soil in
Bohol, those natives do not for that reason sleep in
inactivity; they go to seek their living where they
can find it. They do not abhor work, which is the
true fount of all means of subsistence. They under-
take voyages by land and sea, with the praiseworthy
purpose of making theif living by virtue of their
fatigues and labors. This is the exact description
of the inhabitants of Bohol ; and this is what has been
obtained from those people (from whom religion
and the country expected so little) by the province
of San Nicolas de Tolentino, by means of the worthy
children of its bosom whom it sent to that land, and
through those who have continued, furthered, and
perfected the arduous attempt at the culture and
civilization of those natives. . . .

THE RECOLLECTS OF MINDANAO

[The entrance of the Recollects into Mindanao,
and the earlier years of their preaching there, have
been already given in preceding volumes of this

series.]

34° THE PHILIPPIN&^LANDS [Vol. 28

Division of parishes in Mindanao

Although it is clear that the fathers of the Society
of Jesus entered this land in the year one thousand
five hundred and ninety-six to procure its spiritual
conquest, by permission of the cabildo governing the
vacant see of Manila, and that the call of the gospel
resounded in the site Tampacan [misprinted Jam-
pacan], when our soldiers retired the fathers of the
Society had to do the same. In the year one thou-
sand five hundred and ninety-nine, the Observantine
Augustinians took this vineyard in their charge, and
father Fray Francisco Xaraba 149 went to cultivate it
with a companion; but undeceived, [and seeing]
that only war could open the way for their preach-
ing, because of the exceeding ferocity of the people,
they abandoned the undertaking and returned to
Cebu. The missionaries of the Society returned [to
Mindanao], and preached on the river of Butuan;
and those who were then converted by them formed
a visita of a village in Bohol.

After the deed of arms above mentioned, the
Recollect missionaries, with the necessary permits
from the bishop and the royal vice-patron, founded
the first convent and village of Tandag, and then the
convent and village of Jigaquit; a third village and
convent on the river of Butuan, whence they con-
tinued their conquests and went up the river of
Butuan to the interior of the island, to a lake called
Linao; and the fourth village and convent, fifty

149 Pedro (according to Perez) Jaraba was in Manila in 1598-
99; and went as a missionary to La Caldera in 1603. In the
following year, he died at Manila.

1637-1638] AUGUSTINIAN RECOLLECTS 34 1

leguas from Butuan. Then they went to Cagayan, 150
where they also founded a church and convent;
whence they crossed to the island of Camiguin,
where they did the same ; and lastly in the island of
Surigao and Bislig. Eight settlements, perfectly
organized in the social order, with churches suitable
for the public worship of our true religion, with
convenient buildings for the habitation of their min-
isters -where they could practice the exercises of the
monastic life, and whence issued the splendors of
their edifying holiness to illumine the dark shades
of idolatry and paganism, served as the original basis
for the spread of the faith. After that, they con-
tinued to found many other villages dependent on
the first, which were then considered as visitas or
subject villages. Some of those villages came in later
times to be the residences of our Recollect ministers,
according to the available number of religious that
the corporation possessed, or according as the neces-
sities or growth of population in the said subject
villages demanded.

Our predecessors also succeeded in getting to the
lake of Malanao, and the village of Iligan, and
Bayug. As there were certain questions regarding
the spiritual jurisdiction, his Majesty defined them,
marking out the limits of religious zeal between the
two families (who were equally inflamed with the
desire for the salvation of souls), by drawing a line

150 The Cagayan (river and town) of Misamis, in northern
Mindanao. Camiguin also here refers, not to the island of that
name near Luzon, but to one on the coast of Misamis. Bislig
is on the eastern coast of Surigao province. There is no present
application of the name Surigao to an island; the reference in the
text is apparently to one of the two larger islands dependent on
Surigao province, which are Dinagat and Siargao.

34 2 THE PHILIPPINE ISLANDS [Vol. 2Z

from the point of Suloguan to the cape of San
Agustin, and assigning the administration on its
western side to the most religious fathers of the
Society of Jesus, while our peaceful possession was
marked on the eastern side. Lastly, when the rev-
erend Jesuit fathers left the islands, the administra-
tion of Zamboanga was adjudged to us in the year
one thousand seven hundred and sixty-eight, as well
as the villages of Lubungan, Dapitan, and Misamis
(and consequently their barrios -some of which, as
time went on, came to be villages).

Present administration of the Recollects

Her Majesty Dona Isabel II decreed the estab-
lishment of the house of Loyola on October nineteen,
one thousand eight hundred and fifty-two, with per-
mission to go to the missions of Mindanao and Jolo.
September ten, one thousand eight hundred and
sixty-one, another royal order was issued, declaring
that the missionaries of the Society of Jesus have
exclusive rights in the planting and successive de-
velopment of the effective missions in Mindanao;
and that the same were to take charge of the admin-
istration of the curacies and missions already reduced
by the Recollect Augustinian religious as fast as these
were vacated by the death or transfer of those who
serve them with canonical collation or under title of
temporary incumbent Her Majesty, desiring at the
same time to concede an indemnification, and to give
proof of the appreciation with which she views the
services bestowed on the Church and on the state by
the above-mentioned Augustinian religious, has been
pleased to grant to the province of San Nicolas de
Tolentino the administration of the curacies of the

1637-1638] AUGUSTINIAN RECOLLECTS 343

province of Cavite or of the diocese of Manila which
are served by the native clergy.

May nineteen, one thousand eight hundred and
sixty-four, another royal order was issued, dictating
instructions for the compensation of curacies ac-
corded to the province of San Nicolas de Tolentino
in return for those in Mindanao which they were to
surrender to the Jesuit missionaries. In that order
it was decided that in every certified instance of a
vacancy in Mindanao, and its surrender to and occu-
pation by the Jesuit fathers, indemnification therefor
was to be made to the Recollect fathers, in Cavite
and the diocese of Manila, with the curacy which
might be vacant at that time, even if it were in charge
of a temporary incumbent; and if there were more
than one curacy vacant, then the wishes of the vice-
patron were to be followed, after first hearing the
very reverend archbishop, the provincial of the
order, and the council of administration. Should
there not be any curacy vacant, then [indemnification
was to be made] with the first which should become
vacant. As obedient subjects to the orders of her
Majesty, from that date we relinquished, in the same
order in which they fell vacant, the ministries that
we held in Mindanao; and we handed over Zambo-
anga, Tetuan, Lubungan, Dapitan, Butuan, Surigao,
Jigaquit, Davao, Bislig, Cattabato, Mainit, Dinagat,
Balingasag, Alubijid. In exchange we received the
curacies in the district of Morong- namely, Anti-
polo and Taytay; the village of La Hermita, in the
province of Manila; Calauan, in Laguna; Cavite
port, and Rosario, in the province of Cavite; Boac,
in the island of Marinduque; and the villages of
Rosario, Santo Tomas, Balayan, and Lobo, in the

344 THE PHILIPPINE ISLANDS [Vol. 28

province of Batangas. The sacrifice made by the
Recollect corporation by ceding parishes created by
it and watered with the sweat and blood of its most
eminent members, nourished by the doctrine of apos-
tolic men to be revered by us, and very worthy of
our imitation, is equal to the respect with which the
Recollects have always received the orders of their
august monarchs, and to the obedience and adhesion
with which they have always served in this archi-
pelago as Catholic priests, and in the shade of our
Spanish banner.

[The Recollect villages still in Mindanao are as
follows: Tandag, with 1,783^ tributes, and 3,957
souls; Cantilan, with 1893/2 tributes, and 7,366 souls;
Cabuntog, with 990 tributes, and 3,731 souls; Nu-
mancia, with 862^ tributes, and 3,366 souls; Caga-
yan, with 2,585^ tributes, and 11,499 souls; Jasaan,
with 1,282*^ tributes, and 5,878 souls; Iponan, with
1,0785^ tributes, and 5,570 souls; Alubijid, with
1,210 tributes, and 4,989 souls; Iligan, with 1,098
tributes, and 4,577 souls; Misamis, with 1,561^
tributes, and 6,419 souls; Jimenez, with 2,178^2 trib-
utes, and 8,616 souls; Catarman, with 1,202 tributes,
and 5,105 souls; Sagay, with 1,218 tributes, and 5,482
souls; Mambajao, with 1,684 tributes, and 5,246
souls; and Mahinog, with 1,037 tributes, and 4,382
souls. In the time of La Conception (ca. 1750), the
Recollects had charge of thirty-six villages in Min-
danao and dependent islands; in 1852, they had
charge of eighteen, and were showing rapid increase
when they were ordered to transfer them to the
Jesuits. The martyrs and captives of the Recollects
in Mindanao are as follows: Juan de la Madre de
Dios, killed 1723; Brother Juan de San Nicolas,

1 63 7- 1 63 8] AUGUSTINIAN RECOLLECTS

345

martyred; Jacinto de Jesus y Maria, martyred;
Alonso de San Jose, killed 1631; Juan de Santo
Tomas, killed 163 1; Pedro de San Antonio, killed
July 21, 163 1 ; Agustin de Santa Maria, killed May
16, 1651; Lorenzo de San Facundo, captured 1635;
Hipolito de San Agustin, captured May 20, 1740;
Antonio del Santo Cristo, captured 1754; Esteban
de San Jose, killed by Moros, March 28, 1764; Jose
de Santa Teresa, killed in combat with Moros in
1770; and Jose de la Santisima Trinidad, captured
1774.]

Marianas Islands
[These islands were in charge of the Jesuits, but
after the expulsion of the Society were given to the
Recollects, who had them in charge during 1768-
18 14, when they abandoned them because of their
few laborers. The Recollects reassumed that field in
1 8 19, and in 1879 had there seven priests.]

Tables showing tributes and number of souls in
Recollect provinces and villages, at various times

In 1 7 51, as

published by father

Fray Juan de la

Concepcion

Villages and

Regular

provinces Tributes

Souls

ministers

San Sebastian .... 96

366

1

Mariveles .

643

2,005

3

Pampanga

74

783

2

Zambales

. 1,851

7,678

8

Mindoro

1,540

10,912

5

Calamianes

h7*7

5,h8

5

Romblon

I,220j4

5,808

3

Masbate . .

619

2,950

2

34 6 THE PHILIPPINE ISLANDS [Vol. 28

Villages and Regular

provinces Tributes Souls ministers

Ticao 367 1,550 1

Cebu 330 1,500 3

Caraga 3,340 14,995 5

Corregidorship of Iligan 1,167 4,970 4

Total 12,955^ 58,665 42

In 183Q, by the prior provincial, father Fray Bids
de las Mercedes

Regular

Provinces Tributes Souls ministers

Tondo i,777/"2 8,498 2

Cavite 2,277^ 12,228 1

Pampanga 744 5,781 2

Zambales W7 ll A *9>997 6

Mindoro 1,400^ 6,675 3

Capiz i,793 9,544 2

Calamianes .... 2,959^ 15,342 5
Cebu ....... 22,285 123,503 20

Misamis 5,046 36,591 7

Caraga ...... 6,140 29,292 5

Zamboanga .... — — 5>7°4 *

Marianas 6,982 3

Total 48,594>4 278,137 57

In 1851 , by the prior provincial, father Fray Juan
Felix de la Encarnacion

Regular
Provinces Tributes Souls ministers

Tondo 2,397^ 11,906 2

Cavite r 2,858 15,271 1

Bataan 1,099^ 4,424 1

1637-1638] AUGUSTINIAN RECOLLECTS

347

Provinces Tributes

Zambales 10,204^

Pampanga 1,2893/2

Mindoro x ,972/4

Capiz 2,640

Calamianes ..... 3,251^

Cebu 34, 2 99

Island of Negros .. , . . 6,571^4

Zamboanga .... 1,552

Misamis 6,936

Caraga ...... 6,012

Nueva-Guipiizcoa . . 1,696^2

Marianas

Total 82,762

Regular

Souls

ministers

44,558

10

6,087

1

8,346

5

12,519

3

16,031

4

186,028

24

30,391

8

8,220

2

42,334

10

23,480

5

7,330

2

8,435

2

430,360

80

In 1878, by the prior provincial, father Fray
Aquilino Bon de San Sebastian

Regular

a.
o

M

CO

IS
•8

a.
o

■s

S

Provinces

Tributes

Souls n

tints

Manila . . . .

5,083

19,029

3

District of Mo-

rong . . . .

3,553^

11,982

2

Cavite . . . .

18,525^

65,558

9

Laguna . . .

95734

2,734

1

Batangas . . .

13,331

54,142

4

Pampanga and

Tarlac . . .

3,644

15,004

4

Bataan . . . .

i,955

6,749

3

Zambales . . .

23,058^

92,975

19

Mindoro . . .

7,806^

28,592

6

' Romblon . . .

7,136

32,661

7

Island of Negros

43,870

178,937

34

Calamianes . .

5,186^

21,861

7

348

THE PHILIPPINE ISLANDS

[Vol. 28

a- «

.2 «*«

Provinces
Cebu .
Bohol .
Misamis
Surigao
Bislig .
L Marianas

Total

Regular
Tributes Souls ministers
14,21454 67,808 10
52,60054 255,706 35
14,925 62,746 10

3>744 H,463 3
1 1783>4 7,S7i 1
8,125 J>

221,37s 946,643 164

[A note at the end of the volume states that the
Recollects of the province of San Nicolas of the
Philippine Islands numbered, in 1879, 1,004 de-
ceased friars who had labored there.]

PRESENT CONDITION OF THE CATH-
OLIC RELIGION IN FILIPINAS

[The following account is obtained from Archi-
pielago filipino (prepared by the Jesuit fathers at
Manila; Washington, 1900), ii, pp. 258-267.]

The progressive increase of Catholics in Filipinas
until l8g8

In order to understand the present condition of
the Catholic religion in Filipinas (we refer to the
year 1896, before the Tagal insurrection), it will be
advisable to place before the eyes of the reader the
growth of the Christian population and the increase
of the faithful from the coming of the Spaniards
until the present time.

The number of inhabitants whom the Spaniards
encountered at their arrival in these islands is not
known with exactness, but it is calculated by some
historians as below two millions; and it will not be
imprudent to affirm that they all scarcely reached
one and one-half millions - whether idolaters, who
admitted the plurality of gods; or Moros, who al-
though they professed (as they still profess) the
unity of God, did not believe (as they still do not
believe) the divinity of Jesus Christ, but who have,
on the contrary, been instructed from their earliest

35° THE PHILIPPINE ISLANDS [Vol. 28

years by their parents and pandits to hate Chris-
tianity.

The Spanish missionaries arrived, then, and began
the work of evangelization at the same time as the
humanitarian undertaking to reduce them to a civil-
ized life ; for most of the Indians and Moros were
living in scattered groups along the coasts, and in
the fields and thickets in small settlements.

What was the result of their apostolic labors?
Let us see. Father Fray Juan Francisco de San
Antonio, 150 * chronicler of the Franciscan mission-
aries, gives us the following data:

General summary of souls, reckoning only the natives

that were reduced to Christianity throughout

the archipelago of Filipinas in 1735

In 142 villages in charge of the seculars

throughout this archipelago .... 131,279
Caked Augustinians (in more than 150

villages) 241,806

Order of St. Dominic (in 51 villages) . 89,752

The Society of Jesus (in 80 villages) . . 170,000

Augustinian Recollects (in 105 villages) . 63,149

Discalced Franciscans (in 63 villages) . 141,196

Total 837,182

Father Delgado, who wrote in the year 1750, gives
almost the same statistics, but adds the following :

" I do not doubt that the souls that are ministered
to, throughout the islands of this archipelago, by
secular and regular priests, exceed one million and
many thousands in addition; for, in the lists made

150 *This name is misprinted " Juan Francisco de San Agustin "
by Algue.

1637-1638] PRESENT CONDITION OF RELIGION 35 l

by the ministers, the children still below the age of
seven years are neither entered nor enumerated.
Accordingly, I shall base my count on the enumera-
tion made a few years ago."

In the work entitled Estado de las Islas Filipinas,
written by Don Tomas de Comyn in 1820, and trans-
lated into English by William Walton in 1821, the
following is contained as an appendix :

Recapitulation of population in Filipinas

Total number of Indians of both sexes

(Catholics) . 2,395,687

Total number of Sangley mestizos (Cath-
olics) 119,719

Total number of Sangleys or Chinese . 7,000

Total number of whites 4,000

Total population 2,526,406

Comparison of the population in I7QI and l8lO,

exclusive

I7QI 1 8 10 Difference

Number of Indians 1,582,761 2,395,687 812,926
Number of mestizos 66,917 119,719 52,802

Total . < . 1,649,678 2,515,406 865,728

He concludes by saying:

"The resultant difference of the foregoing com-
parison, founded on public documents, shows an
excess of fifty-two per cent of increase in each
eighteen years; and if a like proportion continues,
the population of the Filipinas Islands will be
doubled in thirty-four years - an increase which
could be judged incredible if we did not have an
extraordinary example in Filadelfia [i.e., Philadel-

35 2 THE PHILIPPINE ISLANDS [Vol. 28

phia], which has doubled its population in twenty-
eight years, as Buffon, supported by the authority of
Doctor Franklin, affirms."

The above assertion of Comyn has been realized
now in all exactness, if we are to judge by the asser-
tions, in his published works, of Don Felipe de Pan,
a studious newspaper man of Manila; for, according
to that writer, the population of Filipinas exceeded
9,000,000 in 1876.

Ferreiro, secretary of the Sociedad Geografica de
Madrid [i.e., " Geographical Society of Madrid "],
also calculated the population of Filipinas in 1887
at 9,000,000 approximately, a number which seems
to be somewhat above actual fact.

In an investigation finished in the last quarter of
1894, the population of the archipelagoes which
composed the general government of Filipinas ap-
pears in the following form:

Christian parish population 6,414,373

In concealment [*.*., refugees] .... 128,287

Regular and secular clergy . . . . . 2,651

Indian and Spanish military .... 21,513

Those in asylums [asilados] .... 689

Criminals [penados] 702

Chinese foreigners 74>504

White foreigners 1,000

Moros . 309,000

Heathen 880,000

Total 7,832,719.

Finally, the secretary's office of the archbishopric
of Manila offers us the following enumeration with
respect to the Catholics existing in the archipelagoes

1637-1638] PRESENT CONDITION OF RELIGION 353

of Filipinas, Marianas, and Carolinas, in the year
1898, according to the following lists:

Number of souls by dioceses

In the archbishopric of Manila . .
In the bishopric of Cebu ....

In the bishopric of Jaro

In the bishopric of Nueva Segovia .
In the bishopric of Nueva Caceres .

Total number of Catholics . . .

1,811,445
1,748,872

1,310,754
997,629

691,298
6,559,998

To whom is due this increase of Catholicism, and
this growth of the population of Filipinas in general,
from the time of the conquest by the Spaniards? It
is due to the regular and secular clergy. One can
scarcely ascribe any importance to the immigration
into Filipinas during the lapse of years. The Chi-
nese, and the Europeans (including the Spaniards
themselves), can be considered, as a general rule, as
birds of passage, who come to live here for a few
years and then return to their own country. The
Filipino population has increased, thanks to the
organization and good government at the centers [of
population], which were established chiefly by mis-
sionary action, at the time when the natives of the
evangelized territories became Christians. The secu-
lar power, even when aided by arms, has not even
attempted to form villages of the heathen; neither
have the military posts become well populated or
stable settlements. The center of attraction and of
coherence in Filipino villages has always been, and
is still, the church and the convent. The parish priest
(who is not a bird of passage) is, as a rule, the most
respected authority, the chief guarantee of order and

354 THE PHILIPPINE ISLANDS [Vol. 28

peace, and the most careful guardian of morality-
an indubitable and most important cause of increase
in the population of every country. The numerous
and important settlements, which have now other
powerful roots and elements of cohesion, began and
were formed thus. If the center of union of which
we are speaking be removed from them, especially
if they are recent and young, one will see how fami-
lies break up, and how the new citizens easily return
to the life of the mountain.

Present state of the archbishopric of Manila, and of

the bishoprics of Cebu, Jaro, Nueva

Cdceres, and Nueva Segovia

In order to feed this flock of six and one-half
millions of Catholics, the church of Filipinas relies
on one archbishop and four bishops.

The present archbishop of Manila is Don Fray
Bernardino Nozaleda, of the Order of St. Dominic,
a wise and prudent prelate, who took possession of
his see October 29, 1890. This archdiocese has a
magnificent cathedral, and possesses a considerable
cabildo, which was composed of twenty-four pre-
bends in the time of Spanish domination. The
ecclesiastical court has its offices in the archiepisco-
pal palace. The conciliar seminary is a fine edifice,
and is in charge of the fathers of the congregation
of St. Vincent de Paul ; 151 but it is at present closed,

151 The Society of St. Vincent de Paul was founded in March,
1833, to perpetuate the work started about 1831 by Bailly de
Surcey in the Latin Quarter in Paris among the students — an
organization known as " Societe de bonnes etudes " or " Society
of good studies," and which was designed primarily for the
spiritual growth of its members. The immediate cause that led
to the formation of the Society of St. Vincent de Paul was the
sneers of the non-Christians and freethinkers among the students,

1637-1638] PRESENT CONDITION OF RELIGION 355

because of the condition of war prevailing in the
country. The obras pias of the miter amounted
before the revolution to a considerable fund, and are
in charge of an administrator. The archbishopric of
Manila has 219 parishes, 24 mission parishes, 16
active missions, 259 parish priests or missionaries,
and 198 native secular priests for the aid of the
parish priests.

Don Fray Martin de Garcia de Alcocer, of the
Order of St. Francis, governs the diocese of Cebu.
He is a very worthy prelate, and is greatly beloved
by all his diocesans. He took possession of his diocese
December 11, 1886. There is an old cathedral in
Cebu, and another new one was erected when the
revolution was begun. That city has, also, a con-
ciliar seminary in charge of the Paulist fathers, and
two hospitals subordinate to the miter. The diocese

who contended that the spirit of Christianity was dead. The
objects striven for by the new society were greater spiritual growth,
and charitable work - the latter extending to work among the
poor and imprisoned, and the teaching of children. In 1835 the
society was divided into sections, in order that the work among
the poor might be carried on better from many centers. It grew
rapidly, and received papal sanction in 1845. By 1853 the society
had spread to England, America, Ireland, Spain, Belgium, and
Palestine. In 1861, being charged with political bickerings, they
were persecuted by the French government, and were ordered to
accept Cardinal Morlot as the head of the general council which
had been formed in 1853. The society refused this, and the
general council was suspended. In 1875 there were 205,000 active
members in France, and about 750,000 in the world. The signifi-
cant fact in this society is, that it was founded by laymen and has
always remained in the hands of laymen, though in union with
and subordinate to the clergy. See Grande Encyclopedic, and
Addis and Arnold's Cath. Diet., pp. 844, 845.

Vincent de Paul, from whom this society was named, was a
French priest born in 1576, who was noted for his great altruism,
philanthropy, and executive ability; he founded various charitable
orders, notably the Lazarists and the Sisters of Charity. He died
in 1660, and was canonized in 1737.

35 6 THE PHILIPPINE ISLANDS [Vol. 28

numbers 166 parishes, 15 mission parishes, 32 active
missions, 213 parish priests or missionaries, and 125
native clergy.

By the death of Don Fray Leandro Arrue, which
happened in 1897, Don Fray Mauricio Ferrero, an
ex-provincial of the religious of the Order of the
Augustinian Recollects, has just been appointed
bishop of Jaro. The bishopric of Jaro possesses a
cathedral church, which is also the parish church
of the city of Jaro; and it has a court corresponding
to it, and a seminary under the management of the
Paulist fathers. In the diocese there are 144 par-
ishes, 23 mission parishes, 33 active missions, 200
parish priests or missionaries, and 73 native clergy
employed in the parish ministry.

The diocese of Nueva Caceres has as bishop Don
Fray Arsenio del Campo, of the Order of St. Au-
gustine, who took possession of his see June 3, 1888.
Although it, like the dioceses of Cebu, Jaro, and
Nueva Segovia, has no cabildo, nevertheless there is
a cathedral church in Nueva Caceres, an ecclesi-
astical court, a conciliar seminary in charge of the
Paulist fathers, and a leper hospital. The bishopric
of Nueva Caceres has 107 parishes, 17 parish mis-
sions, 124 parish priests or missionaries, and 148
native priests.

The present bishop of Nueva Segovia is Don Fray
Jose Hevia Campomanes, a religious of the Order
of St. Dominic -who is most fluent in the Tagal
language, and had been, for many years before,
parish priest of Binondo, which parish he enriched
with a fine cemetery. He took possession of his see
June 19, 1890, but was made a prisoner at the out-
break of the revolution; and he still lies, as these

1637-1638J PRESENT CONDITION OF RELIGION 357

lines are penned, under the heavy chains of captivity,
aad not always treated as his holy character, his
authority, and his personal qualities merit. 152 The
diocese of Nueva Segovia has 1 10 parishes, 26 parish
missions, 35 active missions, 1.71 parish priests or
missionaries, and 131 native priests. The ecclesi-
astical court resides in Vigan, where there is also a
cathedral church; and a conciliar seminary which
has been, until the present, directed by the religious
of St. Augustine.

Condition of the religious corporations

The corporation of caked Augustinian fathers
owned, before the revolutionary movement, the
magnificent convent and church of San Agustin in
Manila, and those of Cebu and Guadalupe, and the
orphan asylums of Tambobong and Mandaloyan;
and in Espaiia the colleges of Valladolid, Palma de
Mallorca, and Santa Maria de la Vid, with the royal
monastery of the Escorial, and the hospitium of Bar-
celona - besides a mission in China. Its total num-
ber of religious was 644.

The corporation of Augustinian Recollect fathers
owned (also before the war) in Filipinas their con-
vent and church of Manila, together with those of
Cavite, San Sebastian, and Cebu, and the house and
estate of Imus ; and in Espaiia the colleges of Monte-
agudo, of Marcilla, and of San Millan de la Cogulla*
- the total number of their religious being 522.

The religious of the Order of St Francis possess
in the Filipinas their convent and church of Manila,
that of San Francisco del Monte, the hospital of San

152 p»j i:e in Archipielago filipino : " He was freed from his
captivity at the end of December, 1899."

35^ THE PHILIPPINE ISLANDS [Vol. 28

Lazaro, the church of the venerable tertiary order
at Sampaloc, the hospitium of San Pascual Bailon,
the infirmary of Santa Cruz of Laguna, a leper hos-
pital in Camarines, the college of Guinobatan, and
the monastery of Santa Clara; and in Espana, the
colleges of Pastrana, Consuegra, Arenas de San
Pedro, Puebla de Montalban, Almagro, and Bel-
monte, with the residence of Madrid; also a college
in Roma -and a total of 475 religious, and 34 re-
ligious women.

The religious of the Order of St. Dominic, besides
their* missions of China and Formosa, own in Manila
the convent and church of St. Dominic, the univer-
sity of Santo Tomas, the college of Santo Tomas,
that of San Jose, and that of San Juan de Letran; the
college of San Alberto Magno in Dagupan, the
vicariate of San Juan del Monte, and that of San
Telmo in Cavite; the beaterio of Santa Catalina de
Sena in Manila, for girls; that of Nuestra Senora
del Rosario in Lingayen, that of Santa Imelda in
Tuguegarao, and that of Nuestra Senora del Rosario
in Vigan, also for the education of girls; and in
Espana the two colleges of Santo Domingo de Ocana
and Santo Tomas de Avila-with a total of 528
religious.

The missionaries of the Society of Jesus own in
Manila a central mission house, the Ateneo [i.e.,
Athenaeum] Municipal, the normal school, and a
meteorological observatory. They administer 37
missions, with 265 visitas or reductions, in Mindanao,
Basilan, and Jolo. The total number of Jesuits resi-
dent in Filipinas was only 164; but the province of
Aragon, of which the mission forms a part, owns
several training-houses, colleges, and residences in

1637-1638] PRESENT CONDITION OF RELIGION 359

Espana, besides those which it maintains in South
America.

The fathers of the Mission, or those of St. Vincent
de Paul, own the house of San Marcelino in Manila,
and the conciliar seminary of that city, with those of
Cebu, Jaro, and Nueva Caceres.

The Capuchin missionaries have the church and
mission-house of Manila, the mission of Yap in the
western Carolinas, that of Palaos, that of Ponape in
the eastern Carolinas, and the procuratorial house
of Madrid 152 * - the total number of their religious
being 36.

The Benedictine missionaries occupy the central
mission house of Manila; the missions of Taganaan,
Cantilan, Gigaquit, Cabuntog, Numancia, and Dina-
git, in Mindanao; and a college for missionaries in
Monserrat (Espaiia). There are 14 of them resident
in these islands.

Lastly, there are, besides the religious who live
in Filipinas, several houses of religious women, some
of whom are dedicated to a contemplative life, as
those of St. Clare ; others to teaching, as those of the
Asuncion [*.*., "Assumption"], the Dominicans,
and the Beatas of the Society; and others, finally, in

152 * 'pkg or j ers { n tn e Philippines and other colonies were wont,
as still is their custom, to have head administrative quarters at
Rome and Madrid, for the expedition of business with the pontiff
or the king. The officer, always an expert in the management of
affairs, was entitled the " procurador general," and his business
was chiefly to attend to law problems in relation to the colonial
missions, to guard against adverse legislation, and to promote favor-
able measures. His residence, whether at Rome or Madrid, was
known as " la casa de la procuration " or at Rome " la procura,"
of such and such an order. Besides the " procurador general " the
orders had single " procuradores " - one for each house — who were
the business men of the convents, and saw to affairs of* the outside
world. -T. C. Middleton, O.S.A.

3 6 ° THE PHILISTINE ISLANDS [Vol. 28

the exercise of benevolence, as the Sisters of Charity
or of St. Vincent de Paul, who have charge of the
hospitals - although the latter also dedicate them-
selves, with great benefit, to the teaching of young
women in the seminaries of Concordia, Santa Isabel,
Santa Rosa, the municipal school, Loban, the hos-
pitium of San Jose of Jaro, and Santa Isabel of
Nueva Caceres.

Religious spirit of the country

After this statistical religious summary, we cannot
resist our desire to explain, although briefly, what is
at present and definitively the character or qualities
of the religious spirit reigning in this country -
which owes everything that it is, aside from the
purely natural elements, to the Catholic civilization
of Espaiia. This point is, on another side, very
pertinent to the whole subject.

It is not to be doubted, then, that the mass of the
natives who have received the direct influence of
Spanish civilization are entirely Catholic. The
heathen natives are yet barbarous or semi-barbarous ;
and the Moros, besides being without the civilization
of the Christian Indians, do not retain either, from
the merely external Mahometanism, more than their
innate pride and treachery, and some few formalities,
known and practiced by a very few of their race.
Those in Filipinas who profess, or say that they pro-
fess, any other positive religion (and more especially
any other Christian religion) , distinct from the Cath-
olic, will be found absolutely only among the foreign
element. Therefore, Catholicism is the religion, not
only of the majority, but of all the civilized Fili-
pinos.

1637-1638] PRESENT CONDITION OF RELIGION 3 61

It is also certain that the Filipinos are sincere
Catholics. Their religion suits them, and is con-
genial to their nature. They practice it spontane-
ously, and profess it openly and publicly, without
any objection. Far from all their minds is the most
remote suspicion that Catholicism is not the true and
only religion capable of bringing about their tem-
poral and eternal happiness. All of these Indians
are by nature docile to the teachings and admonitions
of their parish priests and spiritual fathers. Many
good people approach the holy sacraments easily and
frequently; and the fact that many others do not
approach or frequent them so often must be attrib-
uted to neglect, to heedlessness, or to real difficulties,
but never to aversion. The ceremonies and the
solemnity of the worship attract them very power-
fully, and so do the popular Catholic exhibitions of
great feasts and processions. They display without
any objection, but rather with great pleasure, the
pious objects and insignia of any devotion or pious
association to which they belong ; and in many places
the women wear the scapular or rosary around the
neck as a part or complement of their dress. It may
be said that there is no house or family, however
poor it be, that does not have a domestic altar or
oratory. There are some careless Christians among
the Filipino people, vicious and scandalous because
of their evil habits; there are even some who are
ignorant of the most necessary things of their re-
ligion : but there are no unbelievers or impious ones
among them -unless some few, relatively insignifi-
cant in number, who have become vitiated and cor-
rupted in foreigiy countries, and afterward have
returned to their country. Even these latter have

362 THE PHILIPPINE ISLANDS [Vol. 28

hitherto, because of a certain feeling of shame that
they retain, taken care not to let that change be seen,
except among irreligious associates or those of an-
other form of worship. Finally, the tertiary orders,
brotherhoods, and pious and devotional associations,
old and new, have always had a great number of
individuals enrolled in the Filipinas, and even con-
stant and fervent affiliated members.

The Catholic religion, always holy and sanctify-
ing, works in those who adopt it, according to the
natural or acquired disposition of the same. Thus
it is that the defects of character in the Indians, if
they are frequently moderated, thanks to the religion
that they profess, wholly disappear but with diffi-
culty, and generally even have some influence on the
private life and religious character of the natives.
Since they are, therefore, more superficial and more
impressionable to new things than those of other
races, they would perhaps be less constant in their
Catholic practices, sentiments, and convictions, and
would feel more easily than do others the evil in-
fluences of false doctrines and worships, if they had
experience with these. They are readily inclined to
superstitions, now by their former bad habits, now
by their nearness to and communication with those
who are yet heathen, now by their exceedingly
puerile imagination, and by their nature, which is
influenced by their surroundings.

This we believe is, in broad lines, the religious
character of the Indians of Filipinas. Let us now see
what has been said recently also in regard to this
same point by another contemporaneous witness, with
whom we almost entirely agree. Mr. Peyton, a
Protestant bishop, said, when speaking of Catholi-

1637-1638] PRESENT CONDITION OF RELIGION 363

cism in the Filipinas, at a meeting of the Protestant
bishops of the Episcopal church held at St. Louis
(United States), in the month of last October: " I
found a magnificent church in every village. I was
present at mass several times, and the churches were
always full of natives -even when circumstances
were unfavorable, because of the military occupation.
There are almost no seats in those churches, while the
services last - an hour, or an hour and a half. Never
in my life have I observed more evident signs of pro-
found devotion than in those there present. The men
were kneeling, or prostrated before the altar; and
the women were on their knees, or seated on the floor.
No one went out of the church during the service, or
talked to others. There is no spirit of sectarianism
there. All have been instructed in the creed, in the
formal prayers, in the ten commandments, and in the
catechism. All have been baptized in infancy. 153 I
do not know whether there exists in this country a
village so pure, moral, and devout as is the Filipino
village."

Granting the above, would freedom of worship be
advisable for Filipinos?
Since, then, the religion in Filipinas, and conse-
quently their morals, is so unanimous, would it be
advisable to introduce freedom of worship into this
country? If one understands by freedom of worship
only actual religious toleration, by virtue of which
no one can be obliged to profess Catholicism, and
no one be persecuted for neglecting to be a Catholic,

153 Note in Archipielago filipino: "This assertion must be
understood of those who do not live in the active missions - that
is to say, of the Christian settlements and villages of more or less
long standing."

3^4 THE PHILIPPINE ISLANDS [Vol. 28

or that each one profess privately the religion that
he pleases, that freedom has always existed in Fili-
ipinas ; and no Filipino or foreigner was ever obliged
to embrace the Catholic religion. But if one under-
stands by freedom of worship the concession to all
religions (for example, to those of Confucius, Ma-
homet, and to all the Protestant sects) of equal rights
to open schools, erect churches, create parishes, and
celebrate public processions and functions, as does
the Catholic church, we believe that not only is this
not advisable, but that it would be a fatal measure to
any government which rules the destinies of Fili-
pinas. If, in fact, this government should concede
such freedom of worship, it would cause itself to be
hated by the six and one-half millions of Filipino
Catholics; for, even though such government should
profess no worship, the Filipino people would con-
sider it as responsible for all the consequences of
such a measure ; and therefore it would not be looked
on favorably by these six and one-half millions of
Catholics. These people are fully convinced that
theirs is the only true religion, and the only one by
which they can be saved. If any government should
endeavor to despoil them of that religion - which is
their most precious jewel, and the richest inheritance
which they have received from their ancestors -
even should it be no more than permitting the
Protestant or heterodox propaganda publicly and
openly, then they could not refrain from complaint;
and from that might even come the disturbance of
public order, or perhaps some politico-religious war,
accompanied by all the cruelty and all the disasters
which, as are well known, are generally brought on
by such wars.

1637-1638] PRESENT CONDITION OF RELIGION 3^5

Two serious difficulties can be opposed against the
rights of Catholicism in Filipinas. The first is in the
Americans who are governing at present, and the
second is in the Filipinos themselves. The Ameri-
cans enjoy in America the most complete freedom of
worship; why, then, should they not enjoy that same
freedom when they go to Filipinas? We answer,
that every inhabitant must conform to the laws of
the country in which he lives. The Chinese enjoyed
in China the most complete freedom to erect temples
to Buddha or to Confucius; but for three centuries
they have not enjoyed a like freedom in Manila,
although no Chinese has been forced to become a
Catholic. We go farther and say that no Chinese
has had to boast of his religion in order to trade,
become rich, and return to China. The same can be
said of the English and Americans. If it is necessary
for the good order and government of six and one-
half millions of Catholics in Filipinas, besides those
who are not Catholics (one and one-half millions^
counting idolaters and Moros yet to be civilized),
not to permit or encourage freedom of worship, the
government which rules the destiny of these islands
ought to legislate along those lines, since the laws
ought to be adjusted to the needs of the majority of
their inhabitants. The Americans themselves who
shall take up their residence here ought to accommo-
date themselves to that law. No temporal or spir-
itual harm would result to them, for they could pri-
vately profess what their conscience dictated to them
as the true religion. Thus the English do in Malta,
where the Catholic religion is in force; and although
the island is so small, there are two thousand Italian
Catholic priests in it, who are more content to live

366 THE PHILIPPINE ISLANDS [Vol. 28

under the English government than under the
Italian.

The other difficulty against Catholicism in Fili-
pinas springs from the Filipino insurgents them-
selves, who voted for freedom of worship and sepa-
ration from the Spanish church in their congress of
Malolos. 154 Why, then, has not that freedom of
worship been granted to the Filipinos, if they them-
selves ask it? We reply that they also ask for inde-
pendence. Will the Americans grant them the
latter because of that fact? The majority of the
Filipino insurgent chiefs were inclined to Masonry.
They had bound themselves, for a long time past, to
work for the expulsion of the friars ; and, drunk with
the wine of liberty, they asked for every kind of free-
dom, including that of religion. How many insur-
gents have abjured Catholicism? Their number
does not exceed two dozen. The law of freedom of
worship is unnecessary for them, since they profess
no religion. The Filipino people - that is to say, the
six and one-half millions of Catholics enrolled in the
parish registers - do not ask or desire religious free-
dom, or separation from the Spanish church. They
are content with their Catholicism, and desire noth-
ing else ; and they will not suffer their government
to take from them their Catholic unity. We have

154 Referring to the insurgent government headed by Emilio
Aguinaldo, erected when Manila was captured by the Americans,
May, 1898. On September 15 of that year the insurgent congress
assembled at Malolos, which was chosen as their seat of govern-
ment ; but, in consequence of the advance of American troops, the
capital was removed (February, 1899) to several other places
successively. In November, 1899, the insurgent government was
broken up, Aguinaldo fleeing to the mountains - where he was
finally captured, in March, 1901.

1637-1638] PRESENT CONDITION OF RELIGION 367

heard this from qualified and accredited defenders
of Filipino independence. They even deny that the
vote at Malolos was the true expression of the will
of that congress, which was also very far from being
the entire and genuine representation of the Filipino
people. The latter hold heresies, and all manner of
religious disturbance, in horror. He who would
introduce these into their homes would offer them
an insult. Consequently, it is demonstrated that
freedom of worship in Filipinas is not advisable, but
adverse to the public peace.

If it is said finally, that there are some points of
public interest which demand some reform, in what
pertains to the religious estate of the Filipinas, we
shall not be the ones to deny that. But the Church
has the desire and the means to remedy these sup-
posed or recognized evils. If, peradventure, it do
not remedy them through ignorance, let anyone who
is interested, and the government of the country first
of all, bring them to its notice. On the other hand,
this matter has no connection with religious free-
dom.

[From the same work (pp. 256, 257) is taken the
following mention of the religious orders who re-
cently established themselves in the Philippines :]

In all the dioceses the bishops looked after the
founding of seminaries for the native clergy, not
only because such were needed to aid in the admin-
istration of the sacraments in the large parishes
created by the religious, but also for the occupation
of some parishes which were reserved for them from
very ancient times.

368 THE PHILIPPINE ISLANDS [Vol. 28

The fathers of the congregation of St. Vincent de

Paul, the Capuchins, and the Benedictines,

come to the islands

For the direction of some of these seminaries, the
sons of St. Vincent de Paul came from Espana in
1862, together with the brothers of charity, who took
charge of the attendance of the sick in the hospitals,
and of the teaching of young women.

The Capuchin fathers also came to these islands
in the year 1886, for the purpose of taking charge of
the missions of both Carolinas and Palaos, a duty
which they have fulfilled marvelously, and not with-
out the sacrifice of all human ambitions - burying
themselves forever in those solitudes of the Pacific
ocean, for the love of the poor natives of the Caro-
linas.

Finally, in 1895, the Benedictine fathers, 155 of the
monastery of Monserrat in Espana, landed in Ma-
nila for the first time, in order to take charge of some
missions on the eastern coast of Mindanao.

155 This order was founded by St. Benedict, who removed his
monastery from Subiaco to Monte Cassino in 529. He prescribed
neither asceticism nor laxity, but laid especial emphasis on work,
ordering that each monastery have a library. The clothing was
generally black, but was to vary with the needs of the various
countries and climates. They were founded in France by St.
Maur, a disciple of St. Benedict, and were introduced into Spain
about 633. In the fifteenth and sixteenth centuries many relaxa-
tions crept into the order, in the reforms of which the congregation
of St. Vanne (1550) and the congregation of St. Maur (1618)
were formed in France. The order was entirely suppressed in
France at the Revolution, but was later reestablished there. It
was also suppressed in Spain and Germany, and has not been intro-
duced again in the former country. The order was established
first in the United States in 1846. See Addis and Arnold's Cath.
Diet., pp. 74-76.

BIBLIOGRAPHICAL DATA

The following document is obtained from a MS.
in the Archivo general de Indias, Sevilla:

i. Remonstrance of Augustinians.- " Simancas -
Secular; Audiencia de Filipinas ; cartas y espedientes
del gobernador de Filipinas vistos en el Consejo;
afios 1629 a 1640; est. 67, caj. 6, leg. 8."

The following document is obtained from a MS.
in the Academia Real de la Historia, Madrid:

2. Gorcuera's campaign- " Papeles de los Jesu-
itas, t°. 84, n°. 27, 34."

The following documents in the appendix are
taken from printed works, as follows:

3. Laws regarding religious — Recopilacion de
las leyes de Indias (Madrid, 1841), lib. i, tit. xiv;
also tit. xii, ley xxi; tit. xv, ley xxxiii; and tit. xx,
ley xxiv.

4. Jesuit missions in 1656- Colin's Labor evan-
gelica (Madrid, 1663), pp. 811-820.

5. Religious estate in Philippines- San Antonio's
Chronicas (Manila, 1738), i, book i, pp. 172-175,
190-210, 214-216, 219, 220, 223-226.

6. Religious condition of islands- Delgado's
Historia general (Manila, 1892), pp. 140-158, 184-
188.

7. Ecclesiastical survey of Philippines — Le Gen-

37° THE PHILIPPINE ISLANDS [Vol. 2S

til's Voyages dans les mers de VInde (Paris, 1781 ) ,
pp. 170-191, 59-63.

8. Character and influence of friars .-Mas's In-
forme sobre el estado de las Islas Filipinas en 1842
(Madrid, 1843), vo1 - "•

9. Ecclesiastical system in the Philippines- Bu-
zeta and Bravo's Diccionario de las Islas Filipinas
(Madrid, 1850), ii, pp. 271-275, 363-367-

10. Character and influence of friars -Jagor's
Reisen in den Philippinen (Berlin, 1873), pp. 94-
100.

11. Augustinian Recollects -Provincia de San
Nicolas de Tolentino de Agustinos descalzos (Ma-
nila, 1879).

12. Present condition of religion .- Archipielago
filipino (Washington, 1900), ii, pp. 256-267.

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